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Forced Out of the Walls: The Effects of Egypt’s Civil Uprising on the Kasr Dobara Evangelical Church

(A Case Study)

by

Sameh Hanna

A Thesis submitted to the Faculty of Knox College

and the Toronto School of Theology In partial fulfilment of the requirements for the degree of Doctor of Ministry awarded by

Knox College and the University of Toronto

© Copyright by Sameh Hanna 2018

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Forced Out of the Walls: The Effects of Egypt’s Civil Uprising on the Kasr

Dobara Evanglical Church (A Case Study)

Sameh Hanna

Doctor of Ministry

Knox College and the University of Toronto

2018

Abstract

The Kasr Dobara Evangelical Church is situated one block away from Cairo‘s Tahrir Square, the

primary location for the vast majority of the historical events of the January 25, 2011 revolution.

Cairo‘s Tahrir Square and the Kasr Dobara Evangelical Church (KDEC) continued to be the

principle focal points up to and including the June 30 uprising some three years later. During this

period of massive change in the history of Egypt, the Coptic church realized the need for

political action in the face of persecution, and Kasr Dobara Evangelical Church was a focal

example of leadership and service in this new Christian activism.

For the first time in the history of Christianity in Egypt, Christians ventured out of the sanctuary

of their churches to protest against the traditional oppression of government. The theological

understanding and leadership provided by the pastors, leaders, and members of KDEC

encouraged significant change, including a new rapprochement between Christians and Muslims.

Documenting the involvement of KDEC in the revolution, and its resultant influence on the

history of Egyptian Christianity, led me to the following thesis question: In what way did the

civil uprising on January 25, 2011, and the years that followed, force the Kasr El Dobara

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Evangelical Church in Cairo, Egypt, out of its traditional reclusiveness into exerting an

unprecedented influence in the society?

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Dedication

To Nivine Hanna

My wife, soul mate & best friend

Your tireless hands and praying heart

Made this research possible

&

To my daughters Sandra & Rachel Hanna

The joy of my life

You are the greatest gifts I could have received

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Acknowledgements

First and above all, I would love to praise and thank God, the Lord of my life who changed the

course of my life, who guided me in His steps and provided me this opportunity, granting me the

capability to proceed successfully.

Foremost, I would like to express my sincere gratitude to my wife Nivine Hanna for her

continuous support throughout my life and for her patience, motivation, enthusiasm, and

immense contribution during the years of my D. Min studies, challenging me to dig deeper,

probe further, and question everything during the progress of this research.

This thesis appears in its current form due to the assistance and guidance of several people. It has

been a pleasure and privilege to partner with many faculty members and staff of the Toronto

School of Theology on the D. Min journey.

I was honoured to work under Rev. Dr. Andrew Irvine, Adjunct Faculty in Pastoral Theology,

Director of the TST Doctor of Ministry Program & Director of the Centre for Clergy Care and

Congregational Health, who believed in me since I was a student at Knox College doing my M.

Div (2004 -2006). I was privileged and thankful that I had him as my supervisor. My grateful

thanks go also to Dr. Joseph G. Schner, Professor Emeritus at Regis College, who has been so

very helpful in developing my thesis subsequently. My sincere thanks also go to Rev. Dr. Sameh

Maurice, the Senior Pastor of Kasr El Dobara Evangelical Church, who is not only the Senior

Pastor of KDEC, but also my leader and mentor. Despite his busy schedule, he always took the

time to listen to me and discuss matters related to my ministry and studies. He also provided me

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with his valuable advice. I am so blessed and honoured to serve in this church under his

leadership.

A very special thank you goes to Ashraf Hanna, for his exceptional effort and support in bringing

this research to the light in a timely manner. I owe him much for his time, effort, incomparable

editing skills and his immense contribution in developing the arguments presented in this

research.

I also appreciate the input of many KDEC church members and the friends of KDEC who have

participated in answering the surveys and questionnaire.

I would love to express my gratefulness for KDEC board members, who have expressed their

love and support alongside with the congregation. A special thank you goes to Dalia Hanna who

helped in the editing process.

I also add a big thank you to the Media House staff who has worked hard at compiling and

creating the accompanying audio visuals of this research.

A special thank you also goes to the anonymous reviewers whose comments and suggestions

were immensely helpful for the refinement of this research.

I would like to express my appreciation to the input of many church members and my ministry

base group, back in Toronto, Canada, who have guided the progress of my thesis. A special

thank you goes to Sarah Attia.

Lastly, but not least, I would l like to express my deep gratitude to Dr. Rev. Anwar Hanna, the

former vice president and Former Minister of the Chapel Presbyterian Church in Markham,

Toronto, Canada who passed away to be with our Lord Jesus Christ in 2014. He was a great

mentor and guided me all through my studies and life time in Canada. I owe this great man a lot.

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Table of Contents

Abstract ........................................................................................................................................... ii

Dedication ...................................................................................................................................... iv

Acknowledgements ..........................................................................................................................v

Table of Contents .......................................................................................................................... vii

Introduction ......................................................................................................................................1

Chapter 1: Background, Context and Thesis Statement ..................................................................4

1.1. Background ..........................................................................................................................4

1.2. Theology of Ministry ...........................................................................................................8

1.3. Context of Ministry ............................................................................................................10

1.4. Thesis Statement ................................................................................................................16

Chapter 2: Historical and Theological Background .......................................................................18

2.1. Historical Issues (Christianity in Egypt) ............................................................................18

2.2. Theological and Biblical Issues .........................................................................................60

2.3. Perspectives on Religion and Politics ................................................................................68

Chapter 3: Methodology ................................................................................................................88

3.1. Advantages and Disadvantages of the Case Study ............................................................89

3.2. Conducting a Step-Wise Case Study .................................................................................92

3.3. Data Collection ..................................................................................................................95

3.4. Timeline ...........................................................................................................................101

Chapter 4: Results ........................................................................................................................102

4.1. Surveys .............................................................................................................................103

4.2 Individual interviews .......................................................................................................166

4.3 Observations ....................................................................................................................173

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Chapter 5: Discussion of Results .................................................................................................179

Conclusion ...................................................................................................................................199

Bibliography ................................................................................................................................204

Appendix A: Research Consent Form ........................................................................................217

Appendix B: Interview Survey ....................................................................................................220

Appendix C: One-to-One Questionnaire ....................................................................................222

Appendix D: Survey Questionnaire .............................................................................................225

Appendix E: Survey Questionnaire (Friends of the Church .......................................................231

Appendix F: Church Without Walls (Part 1) ..............................................................................236

Appendix G: Church Without Walls (Part II) ..............................................................................248

Appendix H: Kasr El Dobara Uniting the Denominations ..........................................................257

Appendix I: Thesis Proposal ........................................................................................................258

Appendix J: Chronological Record of Attacks on Christians ......................................................279

Appendix K: Memorandum of Understanding (MOU) ...............................................................287

Appendix L: Transcript of Interviews (One-to-One Questionnaire) ...........................................292

Appendix M: Ethics Review Approval .......................................................................................325

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List of Figures

1 Church Organizational Chart ........................................................................... 97

2 Distribution According to Category and Gender ............................................ 98

3 Distribution of Samples According to Meetings ............................................. 99

4 Distribution of the Friends of the Church ..................................................... 100

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List of Graphs

Characteristics of Respondents .............................................................................................. 104

4.1.1.a Gender Distribution ........................................................................................ 104

4.1.1.b Age Distribution............................................................................................. 105

4.1.1.c Address Distribution According to Meeting ................................................. 106

4.1.1.d Services Attended Other than Their Own ...................................................... 107

4.1.1.e Current Position in the Church ....................................................................... 109

4.1.1.f Level of Involvement in the Church .............................................................. 110

Participation and Belief System .............................................................................................. 112

4.1.2.a Participation in January 25 and June 30 ......................................................... 112

4.1.2.b Should Christians Participate in Uprising? .................................................... 115

4.1.2.c Should Christians Use Violence to Correct Injustice? ................................... 116

4.1.2.d Should the Church be Involved in Politics? ................................................... 177

4.1.2.e Can Christians be Involved in Politics? ......................................................... 119

4.1.2.f Understanding the Relationship Between Church and Community ............... 120

4.1.2.g Role of the Church in Response to Affairs of State or Community .............. 122

Early Days of the Revolution .................................................................................................. 123

4.1.3.a. Are You Pleased with the Church‘s Response During the

Uprising? .................................................................................................................... 123

4.1.3.b Where Were You During the January 25 Demonstrations?........................... 124

4.1.3.c How did you Feel about the Social Media Call to Demonstrate? .................. 125

4.1.3.d What was your Initial Response to the January 25 Revolution? ................... 127

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4.1.3.e Did you Participate in the Tahrir Square Demonstrations during the January 25

Period? ........................................................................................................................ 130

4.1.3.f How did you Feel when the Revolution Escalated into Violence? ................ 133

4.1.3.g How did you React to Top Leadership Deciding to be Involved? ................. 134

4.1.3.h What was your Response to the Church‘s Field Hospital? ............................ 135

4.1.3.i What was your Reaction when the Leadership of the Orthodox and Presbyterian

Churches Called for Submission to Leaders and to Keep Away from the Demonstrations?

..................................................................................................................................... 136

The Muslim Brotherhood Period ............................................................................................ 139

4.1.4.a Reaction to MB Taking Most of Parliamentary Seats ................................... 139

4.1.4.b Reaction to MB Winning the Presidential Elections ..................................... 141

4.1.4.c Reaction to MB Changing the Constitution to Islamize Egypt ...................... 143

4.1.4.d Feelings About MB Dominated Government and Institutions ...................... 146

4.1.4.e Reaction to Memorandum of Understanding between MB and the Presbyterian

Church ......................................................................................................................... 148

4.1.4.f Why did the People Call for a Rebellion Against First Elected Civil President?

160

4.1.4.g What was the Impact of June 30 Movement on Church and

Individuals? ................................................................................................................ 152

4.1.4.h Was June 30 a Coup or a Second Uprising? .................................................. 155

4.1.4.i Response to MB Burning Churches and Christian Property after

Deposing of the First President ................................................................................... 156

Church and Community .......................................................................................................... 159

4.1.5.a What Role did the Revolution Play in Daily Life of Church? ....................... 159

4.1.5.b What Role did KDEC Play in Uniting the Denominations? .......................... 161

4.1.5.c What Role Should Christians Have in Politics? ............................................. 163

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4.1.5.d How Can the Church have a more Constructive Role in Changing its Image,

Leaving a Positive Life-Changing Imprint, and Ameliorating the Crisis Between Muslims

and Christians in Egypt? ............................................................................................. 164

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Introduction

Towards the end of 2010 and in early 2011, a spirit of discontent existed in Alexandria,

Egypt. The people openly expressed their unhappiness with the direction in which their country

was moving. The Alexandrian police force was accused of torturing a person to death. This

event resulted in the creation of a Facebook page dedicated to the death of Mr. Khaled Said,

proclaiming that what had happened to Mr. Said could easily happen to any other citizen. In spite

of the fact that the police accused Mr. Said of being a drug dealer, the anger of the people

resonated country-wide.

On December 31, 2010, an unprecedented attack was made on the Coptic Orthodox church of

Saint Mark and Pope Peter in the Sidi Bishr neighborhood in Alexandria, the northern port on the

Mediterranean Sea. Shortly after midnight, while the congregation of several thousand patiently

filed out from the New Year mass, a car bomb exploded. Twenty-three deaths and over ninety-

seven injuries resulted from this pusillanimous attack. This explosion was the most lethal act of

violence against Egypt's Coptic Christians in more than a decade.

The fallout from this incident resulted in an increase in oppression, corruption, unemployment

and poverty, which created ill feeling throughout the population. A call to demonstrate was made

on social media. Protestors expressed complete dissatisfaction with the direction in which Egypt

was headed. The movement adopted the slogan ―Freedom, Change, and Social Justice,‖ which

was similar to ―Freedom, Equality and Social Justice,‖ the refrain commonly used in the French

Revolution. This peaceful demonstration was to begin on January 25, 2011.

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What happened that day was unimaginable. The organizers and the government security systems

watched as the demonstration grew into a massive uprising. All strata of society, rich and poor,

young and old, educated and illiterate, and both men and women participated. Tahrir Square

became the epicenter. Surprisingly, the government and the world both acknowledged the

strength and authenticity of this movement. Ultimately the head of state stepped down, shortly

after realizing that Egypt‘s army had joined in supporting the uprising. The searing impact of this

uprising did not only affect Egypt; its reverberations were felt throughout the entire Middle East.

Conversely, the representatives of the Muslim religious institution insisted that it was wrong to

revolt against the ruler. Instead, submission should always prevail, since rebelling against the

rulers of the land contravenes the will of God. Two years later, the Muslim Brotherhood (MB)

took over and started to Islamize Egypt. The constitution was changed and people loyal to the

Muslim Brotherhood were placed in key leadership positions. However, on June 30, 2013, the

Egyptian nation again rose against the MB leadership, resulting in a second deposing of the MB

president and his party.

Back in the mid-1990s, the term ―minority‖ had been introduced and applied to the Christian

community in Egypt. It was used specifically to describe those Evangelicals who encouraged the

Christian church to live out this ―minority‖ concept. General isolation within the church walls

was the resulting situation for these people. The national identity had given way to a heightened

religious identity based on Jesus‘ prayer recorded in John 17:16, which states that, ―They are not

of the world, even as I am not of the world.‖1 Heightened religious identity was not only found

1 All Scripture references are from the King James Version, except where otherwise indicated.

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among Christians, but among Muslims as well. This development did little to foster the creation

of a democratic society.

Like many citizens who love their country, I consistently try not to anger God and behave

outside of His will. Nevertheless, the following questions require answers:

1. Should one submit to or be subdued by an unjust ruler?

2. Should one revolt against unfairness in order to attain justice and demolish oppression?

3. Is the role of the church spiritual, political or both?

4. Can the Evangelical community in Egypt assume an effective role in the society after the

revolutions of January 25, 2011 and June 30, 2013?

5. Can the Evangelical community revisit its identity, or at least create a balance between its

religious and civil identities?

6. Will ―Love Outreach‖ find a place in the relationship between the Church and Egyptian

society in the wake of the current economic, social, and educational decline?

7. Can the Evangelical community play a more positive role in diminishing the chasm

between Christians and Muslims, while at the same time developing the community?

What follows is an attempt to secure reasonable responses to these questions.

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Chapter 1

Background, Context and Thesis Statement

The chapter is organized into three main sections. First, I identify three life events that were

significant in helping me to understand and explain my theological identity. Second, I review the

context of my current ministry. This section describes my ministerial responsibilities as an

ordained minister and provides an image to express my pastoral identity. Third, details are

provided concerning the research statement, the current context and a practical approach to the

ministry.

1.1. Background

I was born in 1968 into a family of four and raised in Cairo, Egypt. My education was in public

schools and I attended the El Malak El Saleh Evangelical Church in Cairo throughout my

childhood. In 1989, I graduated from Cairo University with a 3.85 GPA. While growing up, I

was influenced by many events that helped shape my present convictions and thoughts. Three of

the most significant incidents are detailed below.

The first significant event occurred during my early childhood and led to the eventual shaping of

my identity and value system. When I was ten years old, my father received a lucrative

employment offer from one of the largest firms in the Middle East. This job required that my

father travel abroad while our family remained in Egypt. After several weeks of self- debate and

deliberation, my father decided to reject the offer, preferring to remain in close proximity to our

family. Facing the challenge of caring for us and celebrating our development was ultimately

more important to my father than an increase in financial status. Witnessing this landmark family

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event left an indelible mark on my life. I have never forgotten the financial sacrifice my father

made to keep our family united.

As an adult, my love of family, friendship, values, and relationships has increased because of this

childhood event. Family and relationships prevail over personal success or achievements. In

retrospect, some other characteristics of my parents have impacted me greatly. These learned

behaviours are clearly evident in the ways in which I conduct myself with my family and in my

ministry. For instance, valuing people more than material things and demonstrating love for

another person, rather than simply saying the words, are two more ways this event has shaped

my life. Most importantly, I learned to give priority to my wife, children, and extended family,

while seeing them as the platform of my ministry.

My encounter with God, and realizing and accepting him as my personal Saviour and Lord, was

my second most significant life event. This reconciliation occurred at a church retreat when I was

eighteen years old. From that point onward, I began to take my relationship with God very

seriously, and this helped me discover the meaning and purpose of my life.

Bible study became an integral part of my life. Linking the Old and New Testaments helped me

realize and fully appreciate the authenticity of the Bible. As a result of spending more time in

prayer, the Lord made me realize that He listens to both the whispers of the heart and the out-

spoken prayer (1Sam. 1:13). Repeated personal prayer requests were minimized in favour of

discovering what the Lord wanted to reveal. This trend developed after I came to believe that He

would fulfil all personal needs according to His timing, as confirmed by the following: ―But seek

ye first the kingdom of God and his righteousness and all these things shall be added unto you‖

(Matt. 6:33).

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Questions of the historical accuracy of the Bible also fascinated me. The more I studied the

Bible, the more I grew to know Him. It became increasingly obvious to me that God sincerely

wants to be involved in the life of every person he has created. He cares about everything we

think, say, and do, and dearly wants to be in continuous communication with His people.

My years in college could be characterized as calm and relaxed. My love and passion for the

people around me grew. Upon receiving my Bachelor‘s certificate from the University of Cairo, I

decided to pursue an MA in Information Science at Mainz University in Germany. Being

independent at a young age, studying in a foreign country, and not knowing the language or the

culture was very challenging, but after a short time, I adapted and became more at ease in my

new surroundings. Within a year, I had learned the German language, and returned to Egypt to

marry my fiancée. Together, we travelled back to Germany that I might continue my studies.

While living in Germany, my wife and I solidified a large number of friendships. We came to

realize that many of these new friends were not being guided spiritually or socially. The paucity

of love and care for these families, who were also living in a strange and foreign country, slowly

became obvious to us. In response to, and with God‘s grace, we started a small home cell group

in conjunction with two Arabic-speaking families. Later, more families from a Muslim

background came to know Christ and joined. It did not take long for our developing cell group to

outgrow the available space in our homes. The Salvation Army allowed us access to their

premises and facilities for meetings every Sunday, and over four years in Germany a weekly

Arabic-Christian meeting was established in Wiesbaden, serving eighty-seven adults and their

children.

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In early 1998, my post-graduate studies were complete and it was time for us to leave Germany.

Having lived there for nearly eight years with a daughter who only spoke German, and

wondering who would take over our weekly meetings represented enormous challenges. I

wondered who would counsel the families who had grown accustomed to our assistance.

Together we prayed to the Lord for answers to this perplexing set of circumstances. In response,

God directed us to train six people from different fields of study to continue the ministry upon

our return to Egypt. We planned to visit Germany three times a year to check on, encourage, and

support the ministry we had started years earlier.

To our surprise, God then revealed His plan for our next life step. The next move was to

emigrate to Canada rather than return to Egypt. Upon our arrival in Canada, we witnessed the

same spiritual and social needs in families similarly situated to those we had befriended in

Germany. In October, 1998, we started our ministry among the Arabic speakers and churches in

Canada. Two years later, I was elected an elder in the church.

Soon after, I began to feel God‘s calling into the ministry. Since the families who surrounded me

were actively seeking counselling, caring, and discipleship, the need for my services was

significant. New immigrants needed orientation assistance to help them integrate into their new

society. As these factors increased, the belief that God was calling me into full-time ministry was

verified within the following three parameters. First, there was confirmation through prayer and

the word of God in Jeremiah 1:4, 2; Timothy 4:5; Ezekiel 3:11 and Matthew 9:38, and this was a

decisive factor. Second, the support of my wife, family, and friends confirmed in my mind that

this was the path I must take. Support was also forthcoming from our local church, whose

members encouraged me to enrol in Knox College and begin studying towards a theology

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degree. Third, my inner peace was very strong. As a result of these three factors, plus my many

years of training in the Christian faith and my personal study of the Word of God, I decided to

enter the ministry on a full-time basis.

From 1998 to 2008, the ministry grew under my leadership. Assisting in this growth was the

birthing of the Arabic Outreach Ministry (AOM), as a mission of the presbytery of East Toronto,

and the guidance of the Missions Committee of East Toronto Presbytery. I had been ordained as

the outreach link of the East Toronto Presbytery to the Arabic-speaking people in Toronto.

Throughout these ten years, my dream was to create a suitable local environment for future faith

communities among Arabs; to reach out to those in need; and to provide comfort in a world of

insecurity. The AOM started a family-to-family ministry that reached out to the unchurched and

organized a parenting and family counselling service for both KDEC members, Christians in

general and Muslims in the community. A praise and music team visited new places and spread

the word both through their music and by being with the people in the community.

1.2. Theology of Ministry

My theology of ministry, in terms of education for the local congregation, is to teach the people

of the church how to initiate and maintain a personal relationship with God, with one another

(koinonia), and how to grow in spiritual maturity or Christ-likeness (Gal. 4:19).

In my understanding of ministry as service, an opportunity exists for all. This includes adequate

space for one more servant like me. Service requires little talent. Jesus said that giving a cup of

cold water in His name is valued as service. It is my belief that the minister must be a servant

who pleases God by serving others (James 1:27).

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Ministry as presence requires living among those to whom one is sent. Jesus was present with the

people. He lived with them, and he walked with them. He also taught, healed and fed them.

Likewise, we are called to be present among the people in the world; not in the church but in

their communities. Jesus highlighted this in his prayer in John 17:18: ―As thou hast sent me into

the world, even so have I also sent them into the world.‖ Similarly, Paul wrote in his first letter to

the Thessalonians: ―You know we lived among you‖ (1Thess.1:5). My theology of ministry is to

live among people and to serve them according to their needs in the same way that Jesus did.

Several images come to my mind that express well the pastoral identity of my current context of

ministry. The first image, which has resonated throughout my ordained life, is the picture Simon

the fisherman becoming Peter the rock Jesus lived with him and mentored him into Peter the

apostle.

The second is found in Romans 12:1-2 Paul is writing to the Romans exhorting them to the true

reasonable worship; to be changed in the image by the renewal of the mind. I can also see Paul

mentoring and counselling Timothy in his two letters guiding him to grow and be changed into

the image of a responsible leader. Many a time Paul would write of his desire to visit and stay

with the church and the believers in several cities. The transformation is never complete, since

there is always room for additional growth, but change does occur. By the end of the story,

people‘s lives are not the same as they were at the beginning.

What is true of Paul is true of me. My life is developing in the same manner as God‘s people in

the Bible. As Eric Eriksson has suggested, identity is a matter of taking significant past events

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and hopes of the future and forming them into a working synthesis in the present.2 If Eriksson‘s

assumption is valid, then an individual‘s identity, either personal or pastoral, is dynamic rather

than static, and continues to be affected by that person‘s pastoral leadership style. This pastoral

identity evolves continually in light of past events and future aspirations.

1.3. Context of Ministry

In 2010, I was invited to return to Egypt to begin serving officially as the associate and

executive pastor in the Kasr Dobara Evangelical Church (KDEC). With a membership of over

8,000, KDEC is the largest Arabic Presbyterian church in the Middle East and also the world.

This church reaches out to both the city of Cairo and the surrounding region through missions,

sports, camps, television, a discipleship school, the freedom ministry (drug, sexual and physical

abuse, etc.), and festivals. The vision of KDEC is that ―the earth shall be filled with the

knowledge of the glory of the Lord as the waters cover the sea‖ (Hab. 2:14).

My current ministry responsibilities include pastoral care, preaching, apologetics, and

administration. As the associate and executive pastor, I oversee the whole setup of the church

and its affiliated ministries. Taking Jesus as my example, I am also responsible and being

personally involved in the growth and spiritual health of my immediate team. The church is now

divided into four main departments. These departments are the main worship services, the

external services (mission, sport, freedom, and medical ministries); the inside work of the church

(teaching, preaching, study groups, and counselling, as well as media services including

2 Eric Eriksson, Identity: Youth and Crisis (New York: W.W. Norton and Company, 1963), 30-31.

11

production, online streaming and the acting team); and finally the youth area (Sunday school,

junior, senior high, and university students).

As when we lived in Germany and Canada, witnessing the community needs of the people

convinced me that my calling was to attend to such needs. This was the driving force that

motivated me to pray, think, and create initiatives to reach out to the society. These efforts fall

under the umbrella of Christian faith in action towards society, which means reaching out and

helping individuals regardless of faith, race, gender or age, on the basis of the love that God

implanted in us.

The KDEC is unique in its setup and geographical location. It is located in the heart of Cairo,

next to Tahrir Square, where the revolution of January 25, 2011 began. Most of the main

diplomatic envoys, government offices, Parliament, and the Shura Council (upper parliament)

are close by. Seventy percent of the 8,000 member congregation is under the age of forty.

Members come from well-to-do and educated families with members holding prominent

executive positions.

The revolution has strongly affected KDEC and its congregation due to its location, the status

and education of its members, and the relatively young age of its many free-thinking members.

The church, its leadership, and members, were therefore obligated to become increasingly

involved in the revolution after the initial days. Many members prayed next to their Muslim

comrades in a unique cohesion that reflected the unity of the nation. Others avoided contact and,

when the bloodshed began, left the country.

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Naturally, when the situation became so serious that people were suffering injuries, the youth of

KDEC immediately erected a field hospital to tend to the wounded; and without hesitation and

irrespective of affiliation, the injured received treatment. The offers of aid from these Christians

stood in stark contrast to the traditional norms of a society where Christians separated themselves

from the community. This self-separation stemmed from centuries of oppression after the Islamic

invasion of Egypt in the seventh century. My initiative involved erecting a make-shift emergency

centre in the middle of Tahrir Square which soon developed into the main field hospital. This

large emergency centre served everyone requiring medical treatment, without partiality towards

religion or chosen side. This attitude earned KDEC the nickname, ―the Revolution Church,‖

since it became a safe haven for many people during the fighting. What Kasr Dobara did was the

first of its kind. Both Christians and Muslims sought medical help and trauma counselling.

For three years after the January 25, 2011 revolution, the community deteriorated steadily. Needs

increased as people lost their jobs. When food became scarce, our food bank initiative grew to

the extent that I hired staff to gather food, locate the neediest families, and serve them.

Organizing the Ramadan breakfast was another initiative aimed at reconciling the different

factions of the society. In addition to peacemaking, the aim of this effort was to impact the

majority and leave a positive impression. It was to stand in opposition to publically-aired

messages of hatred and suspicion towards Christians. The fact that Kasr Dobara church was

action central during the early days of the revolution provided leverage for current efforts to help

society.

The daily prayer for Egypt increased in popularity as people began to pay more attention to the

condition of the country. The congregation grew to understand their crucial role in standing up

13

for and interceding on behalf of the welfare of the people. Prayer meetings invited and involved

various denominations to unite people in one prayer devoted to the safety and welfare of Egypt.

The result of this prayer was felt in the political arena and eventually led to positive change.

However, attacks on churches and other Christian property increased. Surprisingly, victimized

Christians did not retaliate. Instead, they prayed more fervently for peace to prevail and for

change in the condition of the community.

In my view, the family unit lies at the core of any community. If the family unit is built on a

solid foundation, the surrounding community will become a strong and healthy environment

where families and children will prosper. To help families succeed, the church provided a

marriage encounter retreat where couples were informed about the foundation of Christian

marriage over a three-day period. Time was allotted for couples to air their troubles, confront

their problems and work towards eventual reconciliation. Both Christian and Muslim couples

were included. Different family lifestyles and principles were described and discussed. After

bonding together, families returned home with different insights and new perspectives about the

importance of forging healthy family units.

The tension and turmoil experienced throughout Egypt affected many people. Many families lost

members due to the extreme aggression and unprecedented killings. Some people resorted to

abandoning their faith as an act of rebellion or because of the trauma they had suffered. Many

people openly manifested signs of insecurity, paranoia, and personal loss. Counsellors were

urgently needed to help people regain their equilibrium. Under my supervision, the church began

to manage the training and equipping of professional counsellors through counselling schools in

14

Egypt. An inner healing ministry was activated, where, on a daily basis, counsellors held both

group and individual sessions to help people deal with depression and fear.

People who had suffered physical and/or sexual abuse had any shame and disgrace assuaged

through the Pearl Program. (The name of the program refers to the priceless value of each person

as an individual in the eyes of God.) The program was open for Christians and Muslims from all

categories of society.

The more I became involved in the administration of the church, the more I realized that the

church should serve both the community and itself. The church could easily take a more active

role in determining the future of the community. To accomplish this goal, however, the church

would have to interact with and relate to the outside world more frequently and thereby reduce

its isolation.

The church orders its life on the foundation of what it believes. The Presbyterian Church in

Egypt confesses to the absolute centrality of the Lord Jesus Christ, who is our ―Prophet, Priest,

King, and the Minister of the covenant of grace.‖3 In the view of the church, there is only one

ministry. It is the ministry of Christ which is continued in the church and is the responsibility of

all Christians. ―The Lord continues his ministry in and through the church. All Christians are

called to participate in the ministry of Christ. As his body on earth, we all have gifts to use in the

church and in the world to the glory of Christ, our King and Head.‖4

3 Presbyterian Church in Canada, Book of Forms (Toronto), section 447.

4 Presbyterian Church in Canada, Living Faith (Foi Vivante): A Statement of Christian Belief (Toronto, 1984),

section 7.2.1.

15

At the same time, Christ recognizes that Christian communities need specific forms of leadership

if they are to be renewed and continually nurtured for the ministry. Christ endows and calls

individuals to provide leadership as ruling elders, congregational deacons, diaconal ministers,

and ministers of Word and Sacraments.5 Christ also requires and enables the church to confirm

these calls. This passage from Living Faith (1984) describes the purpose of these ministries:

―The gospels clearly present Jesus‘ call to loving service. John 13:35 states Jesus‘ criteria for

those who serve others, ‗By this all will know that you are my disciples, if you love one another.‘

Mark 10:45 describes Jesus‘ model for ministry, ‗The Son of Man came not to be served but to

serve, and to give his life as a ransom for many.‘ Hence, the covenantal relationships among us,

rooted in our relationship with the Triune God, are to be characterized by the spirit of mutual co-

operation, respect, and love as brothers and sisters of Christ.‖

My service at Kasr Dobara, which was based on this quotation, became my focus, especially

after recognizing that members had become proactive in their attitudes and actions. Members

began believing that they could make a difference by going out into the community, changing

lives, and helping others find the peace that is absent elsewhere. Some churches began following

in our footsteps, but not as many as we had expected.

My thoughts focused on discovering the force that had influenced the church away from its

traditional functions to exerting an unprecedented influence in Egyptian society. The church‘s

traditional approach of isolation had prevailed for many centuries, yet it now embraced

5 Presbyterian Church in Canada, The Theology and Practice of Ministry in the Presbyterian Church in Canada

(Toronto, 2004), 372-412.

16

community involvement. How and why this transition occurred intrigued me and its detailed

development warrants careful study.

1.4. Thesis Statement

As a participant observer of some of the changes that occurred in Egypt‘s recent past, I have

witnessed the Christian churches moving out of centuries of reclusiveness. The Coptic churches

previously refused to enter broader society, lest they be attacked, and instead developed an

alternative society parallel to the Islamic one. Now the churches are budding into a new era of

proactive involvement with creative ways of reaching society. They are moving towards

becoming change agents in attitudes and actions for the broader community, a community that

includes both Christians and Muslims.

The leaders and congregation of Kasr Dobara Evangelical church have pioneered this

renaissance over the past three years. In addition to physical action, this church has set an

example of fervent prayer for the land and for the people in authority. It has obeyed the

commandments of the Bible while praying for the rulers of Egypt. Therefore, my thesis question

is as follows:

In what way did the civil uprising on January 25, 2011, and the years that followed, force

the Kasr El Dobara Evangelical Church in Cairo, Egypt, out of its traditional functions

into exerting an unparalleled influence in the society?

In other words, how is the revolution of January 25, 2011 impacting upon Kasr El Dobara

Evangelical Church?

A more thorough understanding may be achieved by considering these additional questions:

17

1. What role did KDEC play in uniting the denominations in prayer and working together to

be more effective in impacting the society?

2. How did the revolution force KDEC to revisit its theological, faith and pastoral

perspectives?

3. In what ways can Love Outreach be adopted into the mission of the KDEC?

4. What role should Egyptian Christians have in politics?

5. How might the Christian churches play a more proactive role in ameliorating the crisis

between Muslims and Christians in Egypt?

18

Chapter 2

Historical and Theological Background

Before presenting the results of the surveys and interviews, it is necessary to explore and analyze

the historical, biblical, theological, and pastoral background of this study. I begin with the history

of Christianity in Egypt.

2.1. Historical Issues (Christianity in Egypt)

The following section outlines the history of the Coptic Church from the earliest days of

Christianity until the beginning of the twenty-first century, in order to provide a background to

contemporary events. I explore the dynamics of change that have affected the Arab world‘s

largest religious minority and in particular how Copts have dealt with non-Christian

governments through several political transformations.

2.1.1. Introduction

―This is the end of sectarianism in Egypt: from now on there will be no more conflict between

Muslims and Christians.‖ These were the words uttered by some revolutionists in Egypt on

January 25, 2011. Lifting up the Crescent and the Cross, together with the Qur‘an and the Bible,

to the sounds of Christian hymns and Muslim Friday prayers, the people echoed the cry of the

1919 Egyptian Revolution against British colonialism, during which period national unity

reached its apex. Nevertheless, after ousting an authoritarian regime in February 2011, Egyptian

19

aspirations for justice, equality and freedom were in ruins in just eighteen months, as religious

sectarianism escalated by 30 percent from 2010 and by 50 percent from 2008/2009.1

Coptic Christian history goes back almost two thousand years, to the early days of Christianity

when St. Mark the Evangelist is himself said to have brought the faith to Egypt. Both the words

―Copt‖ and ―Egypt‖ have the same ancient origin: the word Copt is originally derived from the

ancient Egyptian Hikaptah (House of the Ka or spirit of Ptah), the temple of one of the gods of

ancient Egypt.2 The Greeks referred to Egypt as ―Aigyptos,‖ and during the early centuries of

Islam Egypt was known as Dar al-Quibt.3 Currently, the word Copts refers to Egyptian

Christians who are considered the ―purest descendants and heirs of the ancient Egyptians.‖

Copts have adopted different attitudes toward various governments: ―that of seeing in the state a

divine institution; that of acceptance of the state; and that of transformation of a pagan state into

a so-called Christian state.‖4 To comprehend the changing attitude of the Copts toward the state,

it is helpful to provide an overview of the state‘s attitude towards Copts throughout the various

eras and dynasties.

1Mariz Tadros, Copts at the Crossroads (Cairo: The American University in Cairo Press, 2013), 1-3.

2Jill Kamil, Christianity in the Lands of the Pharaohs (Cairo: The American University in Cairo Press, 2002), 1-

2.

3J. Thompson, A History of Egypt: From Earliest Times to the Present (Cairo: The American University of Cairo

Press, 2008), 146.

4Otto Meinardus, Christians in Egypt: Orthodox, Catholic and Protestant Communities, Past and Present (Cairo:

The American University in Cairo, 2006),16

20

2.1.2. Geographical Background

Egypt is a country with clear-cut boundaries to the north (the Mediterranean) and to the east (the

Red Sea). It covers more than a million square kilometres and is inhabited by approximately

97,553,151 people.5 Cairo, the capital, is the largest city in Africa. The Nile, which is one of the

longest rivers in the world, flows through the Sahara, the largest desert in the world. There is not

much rainfall in the valley of the Nile and neither is rain abundant in the Delta. Almost all of

Egypt‘s water comes from the Nile.6 This explains why 95 percent of Egyptians cluster in the

small piece of fertile land along the River Nile, which divides the desert into two parts. In this

green area one can easily differentiate between the Nile Valley in the south and the Nile Delta in

the north. Egypt has always been known as the ―Kingdom of the two lands.‖ This is a reference

to its early political and physical division into Upper and Lower Egypt. The upper land is dry

and rocky and culturally rural, whereas the lower has always been urban and more populous.7

2.1.3. Ancient History

The history of Egypt dates back to around 7000 BC. It is assumed that in pre-dynastic times

there must have been conflict between Upper and Lower Egypt, for the ancient Egyptians started

their history with the unification of the two lands under a leader called Menes, after which Egypt

became a major power in the Middle East.8

5Worldometers, ―Anna Dowell, ―Landscapes of Belonging: Protestant Activism in Revolutionary

Egypt,‖International Journal of Sociology 45:3 (2015):190.

6Thompson, A History of Egypt, 26.

7Richard Tansey, Gardner’s Art Through the Ages (New York: Harcourt Brace Publishers, 1980), 62-83.


21

Ancient Egypt was ―embodied‖ in the king, who was called Pharaoh, a term that meant ―the big

house,‖ or the royal palace. The king ruled a united kingdom consisting of Upper and Lower

Egypt as a god, and was credited with supernatural powers. The role of the ―god-king‖ was to

intercede between the gods and the people, to administer law and justice, and implement moat, a

term which was extremely important in ancient Egyptian history as it meant truth, order, proper

behaviour and justice.9 Over 2000 years ago, Herodotus, who greatly admired Egypt, wrote:

―Concerning Egypt itself I shall extend my remarks to a great length, because there is no country

that possesses neither so many wonders, nor any that has such a number of works which defy

description.‖10

He added later, ―They [Egyptians] are religious to excess, far beyond any other

race of men.‖11

2.1.3.1. The Greek Empire

Alexander the Great entered Egypt in 332BC. He travelled north to the Mediterranean and

constructed a new city, Alexandria. Alexander‘s death in 323BC was followed by a struggle for

control among his generals. Finally, Ptolemy, who had escorted Alexander through many

adventures, ruled Egypt and formed the Ptolemaic Empire. Greek people migrated to Egypt in

great numbers and established many Greek towns there. The Ptolemaic dynasty ruled Egypt for

three centuries until Egypt became part of the Roman Empire in 27BC.12



11Tansey, Gardner’s Art Through the Ages, 62-83.


22

2.1.3.2. The Roman Empire

In one of his political statements, the Roman Emperor Augustus stated, ―I added Egypt to the

empire of the Roman people.‖13

Like the Pharaoh, the Roman Emperor was considered divine.

Although Alexandria remained the administrative centre of Egypt, the Greeks continued to

dominate the city socially and culturally, and were given special rights and privileges. A huge

Jewish population settled in Alexandria and impacted the city economically and intellectually.

According to Egyptian tradition, St. Mark brought Christianity to Egypt during the reign of

Emperor Nero, whereupon Christianity fell on ―fertile soil,‖ spreading quickly and covering the

land for several centuries.14

In 330, Constantine (306-337) shifted the political power of the

Roman Empire from the west to the east and established a new capital at the site of the old

Greek town of Byzantium. The city was named Constantinople, thus beginning the Byzantine

era, which lasted for a thousand years and included Egypt. The new religion of Christianity

could have been a ―binding force‖; however, it caused ―irreconcilable differences.‖15

2.1.4. The Foundation of the Coptic Orthodox Church

The Coptic Church dates its connection with Christianity to the infancy of Jesus and His flight

with His parents into Egypt. According to Matthew‘s gospel, an angel warned Joseph that Herod

was seeking to kill the infant. Joseph ―took the young child and his mother by night, and

departed into Egypt‖ (Matt. 2:13-14), fulfilling the prophecy in Hosea that God would ―call my

son out of Egypt‖ (Hos. 11:1). Coptic writers described the long journey and stated that the holy

family crossed the Sinai by caravan route along the northern shore of the Mediterranean, and




23

then headed deep into Upper Egypt to a cave at a point 150 miles south of modern Cairo where

the Monastery of Dair al-Muharraq was later built. A sycamore tree and a grotto with a niche

where the infant slept were preserved in the village of Matarya and Copts built the church of St.

Sergius at the site of the grotto in the fourth century.16

2.1.4.1. St. Mark the Evangelist

Luke the Evangelist informs us that there were Egyptians present in Jerusalem on the Day of

Pentecost, when the Holy Spirit descended upon believers (Acts 2:10). We can assume that

some of these Egyptians returned to their homeland where they founded Egyptian congregations.

Furthermore, it is believed that Alexandria, the second greatest city in the empire, was

evangelized by St. Mark.17

According to Iris El Masri, a former secretary of the General

Congregation Council of the Coptic Orthodox Church, St. Mark was born in Cyrene. In his

childhood nomad tribes attacked his home town and robbed his family of all their belongings.

Thereafter his family moved to Jerusalem where Mark grew up. Paul and Barnabas disagreed

about Mark, who had left them at Pamphylia to return to Jerusalem (Acts 15:36-41).18

As a

result, Barnabas took Mark with him, while Paul went to Syria and Cilicia with Silas. Mark was

then led by the Holy Spirit to preach the gospel in his birthplace of Pentapolis, and from

Pentapolis he went to Egypt. When Mark arrived in Alexandria, the city was a great center of

knowledge. ―Its famous school and great scholars were sought by all who thirsted for

knowledge,‖ writes El Masri. ―There, Greek philosophers, Hebrew rabbis, Persian and Indian

16 Brian Moynahan, The Faith: A History of Christianity (New York: Bantam Dell, 2003), 73-76.

17Moynahan, The Faith, 76-63.

18Stephen Davis, The Early Coptic Papacy: The Egyptian Church and Its Leadership in Late Antiquity (Popes in

Egypt) (Cairo: The American University in Cairo Press, 2005), 3.

24

seers, together with Egyptian hierophants pondered life‘s mysteries. The Museum and Library

were not only imposing buildings, they contained the rarest and best of human achievements in

the mental, spiritual and artistic fields.‖19

2.1.4.2. Persecution of the Early Coptic Church

Alexandrians reported that when the apostle entered the city in AD61, he stumbled and broke a

strap on his sandal. A cobbler named Ananias mended it for him and in doing so pierced his

hand with the awl. ―God is One,‖ he cried, and Mark immediately healed him.20

Ananias then

invited Mark to his home, whereupon Ananias and his family were baptized. Soon afterwards

many Alexandrians converted to Christianity. The growing number of Christians drew the

authorities‘ attention, because after their conversion their behaviour changed completely. It was

said that, ―Any pagan, behaving in the same upright manner, would be asked: did you meet a

Christian today? Implying that even the encounter with a Christian was incentive enough for a

man to change his mode of life.‖21

Mark left Alexandria to avoid the anger of the Egyptian authorities and visited the Church of

Pentapolis, and then went to Rome where he had been summoned to join Paul. When Mark left

for Rome, the cobbler Ananias became the patriarch of Alexandria. After the martyrdom of Peter

and Paul, Mark returned to Egypt where he found Ananias and other converts had built a church

at Baucalis.22

He also discovered there were rumours that Christians ―were defiling and

19Iris El Masri, The Story of the Copts (Merry Springs, CA: St Anmny Monastery 1978), 14- 21.

20Moynahan, The Faith, 75.

21El Masri, The Story of the Copts, 14.

22El Masri, The Story of the Copts, 14-21.

25

overthrowing pagan deities.‖ Consequently, a mob attacked the Christians while they were

celebrating Easter in 68 and dragged Mark around the streets on a rope until he ―bled and

bruised to death.‖23

Christians took Mark‘s body and buried him in a Cathedral. After the

Council of Chalcedon in 451, his body was transferred, while his head remained in the

Cathedral. Later in the ninth century, Venetian merchants stole the body and moved it to Venice

where it stayed until 1968. The relics were finally given by Pope Paul VI to Abba Kyrillos VI,

Pope of the Coptic Church, who placed them below the altar of St. Mark‘s Cathedral in

Abbasseya, Cairo.24

By the 150s there were churches in most of the provinces between Syria and Rome. Christians

multiplied, and by 211 twenty Coptic bishops had been nominated. According to writings found

on fragments of papyrus, the Christian faith had spread far up the Nile Valley within a century.

It then slowly penetrated south from Syene, modern Aswan, to the Nubian kingdoms and the

Ethiopian Church, forming a tradition that lasted until 1948.25

The history of the Coptic Church is regarded as both glorious and tragic. It is considered

glorious because of the church‘s distinguished and famous sons, such as Saints Athanasius,

Cyril, Antony, and Pachomius. It is thought tragic because of the enormous number of its

children who suffered persecutions and martyrdom for their belief in Christ. Men and women

were condemned to death by the Romans in 180 for refusing to renounce their Christian faith. In

202, the Emperor Septimius Severus was astounded by the size of the Christian community in




26

Egypt. As a consequence he issued a decree forbidding conversion. He also issued an edict

closing the catechetical school of Alexandria, since scholars such as Clement—who became its

head in 190—attracted educated pagans of high Greek culture. During the Decian and Diocletian

persecutions, Sinai Mountain served as a refuge for Egyptian Christians. The first bishop of

Pharan was Chalcedonian Macarius in the fifth century and St. Nilus reported the martyrdom of

forty Sinai monks in 400.26

The Coptic Church commemorates these martyrs to this day by using a Coptic calendar in which

the years are dated from the Year of the Martyrs. This reminds the church of the great

persecution of Christians that commenced in Egypt in 303 during the reign of Emperor

Diocletian (284-311). It is for this reason that Christians had the era of the martyrs begin on

August 29, 284, the year in which Diocletian became Emperor.27

2.1.4.3. The Catechetical School of Alexandria

This period of persecution was followed by a victorious period, the theology of which was to

have a profound impact on the entire church.28

The most significant contribution of the

Alexandrian Coptic Church to the Universal Church was the Didascalia, the famous Catechetical

School in Alexandria. Christians worldwide still consider this the oldest Christian institution in

the world to offer Christian religious teaching. The Christian scholar, Pantanaeus, founded it in

about 190. Bishops from all parts of the world were taught there by great scholars such as

Athenagoras, Clement, Didymus, and Origen, who was known as the ―father of theology.‖

26Meinardus, Christians in Egypt, 33.

27Meinardus, Christians in Egypt, 33-34.


27

Origen was a specialist in the field of comparative Biblical studies, writing in excess of 6,000

commentaries and famous also for his Hexapla. Beside theology, subjects such as science,

mathematics and the humanities were also taught there. The ―question and answer method of

commentary‖ began in Alexandria, while wood-carving techniques were introduced to assist

blind scholars in writing and reading almost fifteen centuries before the invention of Braille. The

Didascalia became a centre of advanced intellectual teaching as teachers were not only

knowledgeable in the holy books but also in Hellenistic literature and philosophy.29

Pantaenus was the first great scholar to serve as the head of the Didascalia. It is assumed that he

first came to Alexandria in the year 180 and stayed there until his death, shortly before 200.30

He

was succeeded by Clement, who was compelled to leave Egypt and take refuge in Cappadocia

because of the severe persecutions of Septimius Severus. Clement was then followed by Origen,

one of the greatest theologians and most prolific authors. He was born in 185 and worked in

Alexandria from 204-232. During this period he travelled to Rome, Arabia, Athens, Cappadocia,

Nicomedia, Antioch, and Palestine. In Palestine he was asked by bishops to give lectures in the

churches and there he was ordained presbyter, and also founded a successful school that taught

prolific scholars such as Gregory Thaumaturgos, Bishop of Neocaesarea. Origen was persecuted

during the Decian period, survived, and finally died in Tyre in 253.31

Origen was succeeded as head of the Catechetical School of Alexandria by Heracles and then

Dionysius, who was surnamed ―the Great.‖ He became head of the Catechetical School in 231,




28

and in 248, Bishop of Alexandria, before fleeing to the Libyan Desert during the Decian

persecution. It is noteworthy that in one of his letters, Dionysius referred to his predecessor

Heracles as ―our blessed pope Heracles.‖32

That was the first time that the head of the church of

Alexandria was given the title pope (papas). It was some fifty years before the title was used by

the bishops of Rome.33

Dionysius was succeeded by Maxiumus (264-282) and then Theonas

(282-300).34

The Coptic Church played a notable role in the formation of the Canon of the Holy Scriptures,

largely because of the teachings of Clement of Alexandria and Origen. Also significant is the

uniformity of the testimony of the Alexandrian Church to the New Testament Canon and the

acknowledgement as divinely inspired books such as the Epistles to the Hebrews, the two

shorter Epistles of St. John and the Apocalypse.35

2.1.4.4. Heresies

The fourth and fifth centuries witnessed the emergence of various theological controversies. The

most famous of these was the Arian controversy, which led to the prominence of St. Athanasius,

a prolific scholar and patriarch.36

Arius, a senior presbyter in Alexandria, promoted the heresy

that the Son of God did not share the full divinity of the Father.37

He was an eloquent preacher,

able to put his ideas into verse and popular hymns that were sung by the longshoremen on the


33Eusebius, HE, VII, 733.




37Adib Salama, History of the Protestant Church in Egypt (Cairo: Dar-al-Thaquafa, 1982), 121.

29

docks. A church council in Alexandria excommunicated and exiled Arius in 320, but his

followers only increased in number. Arguments over the Trinity led Constantine to hold the first

General Council of the Church at Nicaea in 325 in order to impose his discipline on the new

Christian faith. Athanasius, who was then a secretary to the bishop of Alexandria, wrote a book

entitled De Incarnatione that supports Christ‘s divinity. An Arian creed was proposed during the

council, but it was refuted and rejected by the council. A confession made by candidates for

baptism in Jerusalem was used instead, which confirmed ―the coeternity and coequality‖ of the

Father and the Son. It was affirmed that Jesus belonged ―to the realm of the eternal and

uncreated,‖ and it was stated that He was a ―true God from true God.‖ Hence the faith received

its first universal creed.38

2.1.4.5. Monasticism

In spite of the fact that St. Paul the Hermit was the first monk to live in solitude in the desert, St.

Anthony, who was born in 250, is considered the ―first Christian to blaze the trail of a

consecrated life of solitude.‖ His life attracted many followers, as he set the example of a simple

life-style, employed ―spiritual self-discipline,‖ and was accorded the titles ―Father of monks‖ and

―Star of the desert.‖39

Today, Copts make up a tenth of the entire population of Egypt. The majority of these Christians

belong to the Coptic Orthodox Church,40

and the Coptic language is often used in Coptic

Orthodox Church services. Because Copts believe that St. Mark was martyred in Alexandria,

38 Timothy Barnes, Athanasius and Constantius (Boston, MA: Harvard, 1993),196; Meinardus, Christians in Egypt,

33.



30

―the apostolic foundation‖41

is highly important in the Orthodox Church and the current Pope

Tawadros II, who is the 118th Patriarch of the See of St. Mark, is called the Pope of

Alexandria.42

In addition to the Coptic Orthodox Churches, there are six other Orthodox

Churches in Egypt: Greek; Syrian, Maronite, Melkite, Nestorian, Armenian, and Georgian.

These were closely linked with Antioch,43

although members have been decreasing significantly

since World War II.44

2.1.5. The Advent of Islam

In 610, Muhammad, a forty-year old merchant from Mecca in west central Arabia, claimed that

he had received divine revelations. His messages were about an ―almighty and a compassionate

god‖ who would hold people accountable for their deeds on a Day of Judgement. He was the

only god, whereas all other gods were false. According to Muhammad, this god was the same as

the god of the Jews and the Christians, only the revelations of the Jews and Christians were

distorted.45

Muhammad‘s Islamic creed was memorised by his followers and later written down

in classical Arabic in the middle of the seventh century under the supervision of his fourth

caliph, Othman. According to the Qur‘an, Muslims are expected to abide by five tenets:

worshiping one god, Allah; praying five times a day; giving alms; making pilgrimage; and

fasting during the month of Ramadan.46

This ―monotheistic‖ message, which was the foundation



43Barnes, Athanasius and Constantius,196.

44 Meinardus, Christians in Egypt, 64.

45J. Thompson, A History of Egypt: From Earliest Times to the Present (Cairo: The American University of Cairo

Press, 2008), 164 -165.

46 Kamil, Christianity in the Lands of the Pharaohs, 222.

31

of the Qur‘an, aroused public hatred in Mecca, whereupon Muhammad fled to Medina in the

north in 622AD. The new religion, Islam, spread quickly in the Arabian Peninsula and Muslim

warriors started a series of religious conquests that went as far as Morocco and Spain in the west

and India in the east.47

2.1.5.1. The Arab Conquest of Egypt

When the Arabs reached Egypt in December 639, they encountered slight resistance. The local

forces were reluctant to fight without adequate imperial support. Besides, the Copts‘ hatred of

the Byzantines had increased owing to severe religious persecution. The Bishop of Nikiu wrote,

―Everyone knows that the defeat of the Greeks and the conquest of Egypt by the Muslims was in

punishment for the tyranny of Emperor Heraclius and the wrongs he inflicted on [Egyptians]

through the patriarch Cyrus.‖ Emperor Heraclius‘ death on February 11, 641 led to strife, which

weakened the central government. In April the fortress of Babylon fell and in September the

Arabs entered Alexandria. The Byzantine Empire officially surrendered Egypt on November

28, 641. It later tried to retrieve Egypt twice; however, these attempts were in vain.48

In the year

641, individuals in Egypt were required to choose between the religion of Christ and that of

Muhammad, who had died less than ten years before in a trading town in Arabia. The Arabs did

not kill Christian priests; instead they used taxation as a weapon, firstly to guarantee easy

surrender, and secondly to finance further conquest.49

In 641, the Arabs established a new

47Thompson, A History of Egypt, 164 -165.

48Thompson, A History of Egypt, 165-166.

49M. Hodgson, The Venture of Islam: Conscience and History in World Civilization. Chicago: The University of

Chicago Press, 1974).

32

capital for Egypt close to the Babylon fortress, Fustat, where they built the first mosque in

Africa: The Mosque of Amr Ibn El As.50

There is a controversial body of literature regarding the attitude of the Copts towards the Muslim

conquest. Some historians claim that the Copts offered aid to the Muslims, whereas others claim

that Copts described Arabs in their ancient literature as ―oppressors who lead into captivity the

sons of men.‖ One Coptic writer compared the Arabs‘ ―heavy yoke‖ to the yoke of the Pharaoh.

However, this same writer praised Amr ibn Al As for preserving the churches.51

2.1.5.2. The Umayyad Caliphate (661-750 AD)

In 657, Egypt became a battlefield between Ali Ibn Abi-Taleb, the fourth caliph, and the

Umayyad‘s family. Ali nominated Mohamed Ibn Abu Bakr, the son of the second caliph, as a

ruler of Egypt in 658. However, Ibn Abu Bakr sent Amr Ibn al-As to govern Egypt. The

Umayyad armies were led by Muawiyah. After a bloody battle in 658, Muawiyah became the

first Umayyad caliph in 661, and allowed Ibn al-As to rule Egypt.52

Egypt thus became one of

the provinces of the Arab Empire that was initially ruled by the Caliphs from Medina, then

later from Damascus by the Umayyad Caliphate, which was established in 661. Although the

Muslims did not aspire to a ―mass conversion‖ to Islam, as they needed the taxes non-Muslims

were obliged to pay for their further conquests, the number of Muslims in Egypt escalated as

enormous numbers of Arab immigrants arrived in the eighth century. Moreover, many

Christians were exposed to persecution, so they converted to Islam for professional

50Hodgson, The Venture of Islam.

51Davis, The Early Coptic Papacy, 122, 123.


33

advancement purposes. Furthermore, Muslim men were allowed to marry Christian women

and their children automatically became Muslims. In addition, extending taxes to churches and

monasteries previously exempted, caused their number to diminish as of AD705.53

Hence, the

Copts have gradually become a minority since the tenth or eleventh century.54

During the Umayyad State, the central government hired two Copts to manage the affairs of

Egypt.55

Maslama, the governor of Egypt, allowed Copts to build a church at al-Fustat and

'Abd al Aziz ibn Marawan stayed in a monastery. Abd Allah ibn Marwan, however, requested

that Christians not wear the burnous and that monks wear special badges to distinguish them

from Muslims.56

He also ordered the destruction of crosses on high buildings, and exchanged

the images of the cross on metal coins with images of vertical columns.57

Copts were obliged

to pay tributes and land taxes.58

In 722, many churches were closed, icons were destroyed and

the patriarch was imprisoned.59

According to Emad Thomas, Professor of Coptic and Arabic

Civilization, Copts did not have the right to join the army. Many lost their jobs owing to the

Arabization of bureaucracy in 706. Umar bin Abdul Aziz tried to replace Copts with Muslims

even in minor jobs; and all Christian village heads were replaced by Muslims. This Coptic

exclusion did not last, as most of the financial management systems were understood by Copts

only. Caliph Mutawakkil isolated Copts from working at the Nile Scale, even though it was


54Huub Lems, Holland Mission: 150 Years Dutch Participation in Mission in Egypt (Utrecht: Stichting de

Zending der Protestantse Kerk in Nederland, 2005).

55Meinardus, Coptic Saints and Pilgrimages (Cairo: The American University of Cairo Press, 2007), 27.

56Meinardus, Coptic Saints and Pilgrimages, 27.

57Emad Thomas, Arab Christians: Presence and Civilization (Location unknown: Autoprint Press, 2017), 37.

58Thomas, Arab Christians, 39; Thompson, A History of Egypt, 170-171.


34

built by a Coptic engineer who also constructed the Ibn Tulun Tanker and the Ibn Tulun

Mosque with two columns instead of 300. (These columns could not have been obtained

except by the destruction of a number of old churches and temples.) Many mosques were also

built by Christian architects who excelled in architecture and related industries.

The Umayyad institutions declined in their later years, as scandalous rumours about their

immorality circulated. In the meantime, an opposition movement led by the Abbasid family

claimed a strong relationship to Muhammad by tracing lineage to Abbas, one of Muhammad‘s

uncles. They revolted in 747 and slaughtered all the members of the Umayyad family.60

2.1.5.3. The Abbasid Caliphate (750-1250 AD)

The Abbasid Caliphate, under powerful Caliphs such as Harun al–Rashid (786-809), ruled for

almost a century and moved the capital of the Muslim Empire from Damascus to Baghdad in

763. Egypt remained fairly secure during the ninth century, although people were occasionally

rebellious.61

The Abbasids relied on those who had a long-standing culture in the region, such as

the Christian Nestorians and the Syrian churches, which had good education systems. Copts

were employed as writers, doctors and translators,62

and also occupied important financial roles

in the government.63

In 865, the Caliph al-Mansur had a Christian doctor who was the chief of

the medical doctors of Gundisapur School. His family was also honoured, as some of them were

60Thomas, Arab Christians, 35-38.

61Thompson, A History of Egypt, 169-170

62Thomas, Arab Christians, (2017), 40-42.

63 Ekram Lamey, Christians between the Nation and the Holy (Cairo: The General Egyptian Institution for the

Book, 2016), 49-60.

35

medical doctors and minsters of the caliphs.64

Caliph Al-Mutawaskkil, however, obliged Copts

to hang wooden images of the devil over their doors and wear honey-coloured clothes with

patches. They were also forbidden to ride horses.65

Eventually the Abbasid Empire declined, owing to the fact that the Caliphate‘s provinces sought

independence from the central authority in Baghdad, and aspired to have members of their

families in power. This was evident during the two dynasties of the Tulunids, 868-905, and the

Ikhshidids, 935-69. Ahmed Ibn Tulun, who was a son of a Turkish soldier, came to govern

Egypt in 868. He governed independently from Baghdad and maintained control of Syria. He

built a new town, Al Qatai, and established the Ibn Tulun Mosque. He promoted economic

stability, developed the taxation system and restored waterworks. After his death in 884, his son

Khumarawayah ruled Egypt, failed to manage the economy, and was eventually murdered by his

palace‘s eunuchs. Consequently, Baghdad sent an expedition to Egypt in 905 that ruined Al-

Quatai, except for Ibn Tulun‘s Mosque.66

Baghdad ruled Egypt for the following thirty years through a number of weak military

commanders. Then Calih al-Radi nominated Muhammad Ibn Tughj as a ruler of Egypt. Ibn

Tughj strengthened his army, resisted the Fatimids‘ invasion from Tunisia and retrieved Syria.

He was followed by his two sons who were too young to rule, so their Nubian tutor Kafur ruled

on their behalf. Kafur dealt smartly with several challenges, such as rebellious movements,

foreign invasions, earthquakes, famines, and low Nile levels (963-68). After Kafur‘s death in

64Thomas, Arab Christians, 44.

65 Meinardus, Coptic Saints and Pilgrimages, 27.


36

968, the new ruler failed to cope with these difficult problems. Assistance came from the

Fatimid Caliph, al Muizz, in Tunisia in the West.67

In general, during the era of the Tulunids

(868-905) and the Ikshidids (935-960), there was religious tolerance.68

2.1.5.4. The Fatimid Caliphate (969 -1171)

Exhausted by all these internal problems, Egypt was easy prey. The Fatimids traced their lineage

to Muhammad through his daughter Fatima.69

Their attempts to invade Egypt were successful

and they founded Cairo and El Azhar University, which became a centre of Islamic culture and

religion.

Because of the teaching of Patriarch Kirollos, who encouraged lay Copts to live virtuous lives in

fear of God and submission to the government, a large number of bilingual Copts held

government positions and were in charge of the caliphate‘s affairs during the Fatimid State.

Many Coptic merchants prospered also.70

Copts held important posts as university

administrators, tax collectors and supervisors of the caliphates‘ safes. These administrators were

highly honoured and trusted by the rulers. This era also witnessed the appearance of Arabic

literature by Coptic authors and poets. Moreover, many Christian physicians were experts in the

fields of medicine, agriculture, and industry. Copts were also good at trade, meeting the needs of

villagers with vast markets. There was also an increase in the presence of Copts in the higher

administrative posts and they were given the freedom to build churches and practice religious

67Thompson, A History of Egypt, 170-172

68 Otto Meinardus, Two Thousand Years of Coptic Christianity (Cairo: The American University in Cairo, 2002).

69Kamil, Christianity in the Land of the Pharoahs, 239.


37

rituals.71

The Fatimid era in general witnessed an attitude of religious tolerance, with the

exception of the era of Caliph al-Hakim bi-Amr Allah (969-1021), who expelled many Copts

from public service jobs. He also ordered the destruction of all Christian churches and

monasteries and confiscated their lands.72

Moreover, he gave Christians the choice between

becoming Muslims, leaving the country, or wearing a cross that weighed five pounds.73

Copts

were also ordered to wear a special uniform. In 1168, one of his ministers poured 20,000 barrels

of oil to ignite fire in Fustat, with its mostly Coptic inhabitants, who escaped to the outskirts

after burning their city.74

2.1.5.5. The Ayyubid Dynasty (1171-1250)

Frequent wars with Berbers, Sudanese and Turks terminated the Fatimid Dynasty. When the last

Fatimid Caliph died, Salah El Din, who was Kurdish in origin, became Sultan under the

sovereignty of the Caliph in Baghdad. Salah El Din is known for his victory against the

Crusades, as he built the Citadel to secure Cairo from the Crusaders. In his era, Egypt became a

centre for Islamic military power.75

After Salah El Din‘s death in 1193, his Ayyubid family continued to rule for more than a

century. Viewing Egypt as a key to the Holy Land, Egypt was subject to attacks by the

Crusaders from 1163 until 1250. After the death of the last Ayyubid ruler, his Turkish wife

Shajar al Durr became a ruler of Egypt. She sought assistance from some Mameluke soldiers to


72Meinardus, Two Thousand Years of Coptic Christianity, 65.




38

command the army and married a Mameluke whom she soon killed, before being assassinated

herself, thus ending the dynasty of the Ayyubids.

The Ayyubids considered Copts to be the Crusaders‘ allies, so they increased their taxes. For

their part, the Crusaders viewed the Copts as heretical and were angered that the Copts

supported the Muslim rulers. Salah al-Din al-Ayyubi began his tenure by expelling Copts from

their posts. He forced them to wear a uniform and forbade them to ride horses, so many gave up

their lands to the rural people in exchange for protection, while others converted to Islam. In

1144, Emad al-Din Zingi entered Al-Raha city which was inhabited mostly by Christians. He

looted their houses and churches and killed their men. The Cathedral of Alexandria was

demolished so that it would not be a fortress for Crusaders. Salah al-Din also persecuted the

Christian Kingdom of Nubia, destroyed monasteries near Aswan and the Great Coptic City of

Faqt.76

After the Saladin‘s victory over the Crusaders, he stopped all religious discrimination

and Copts held government positions and rebuilt their churches in freedom.77

Salah El Din gave

Christians a monastery adjacent to the Holy Sepulchre and restored the money and property that

had been looted. He also chose a Copt to be his own personal assistant. As the Christians served

the state efficiently, the rulers entrusted them with their money. There were writers, engineers

and ministers in the government and those who built the citadel of Salah al-Din al-Ayyubi were

Copts.78

The Coptic identity was revived as Coptic dictionaries and encyclopaedias were

produced. The Coptic Synaxarion, or History of the Patriarchs of Alexandria, and other Greek

and Coptic biographies were translated into Arabic. Among the famous scribes were Abu el-



78Thomas, Arab Christians, 54 - 55.

39

Muffadal ibn el-Assal, who was a linguist and the spiritual leader of a group of academic writers

in the city of Beni Suef. Abu Shakir ibn el-Rahib was another bilingual scribe who produced

books on Coptic vocabulary and grammar, on the Holy Trinity and a Book of Histories.79

2.1.5.6. The Mameluke State (1250 -1517)

Another outside threat was posed by the Mongols, who aspired to world conquest and had

already invaded China, Central Asia, and Russia, as well as parts of central Europe, Iraq and

Syria. They attacked Egypt in 1260. The Mamelukes defeated them in 1260, however, killing

many, and as a result, the Mameluke Empire took control of the government. In 1496, the three

great empires in the Middle East were the Mameluke Empire, the Ottoman Empire, and the

Persian Safadi Empire. However, after several serious economic crises and clashes with the

Ottoman Empire, the Mameluke Empire declined.

The Mamelukes ruled ruthlessly, as they neither shared the pursuits of the Egyptians nor spoke

their language. They struggled for power and pursued their own interests and wealth regardless of

values or morals. They committed crimes of assassination and treachery to reach their goals and

ignored the needs of the people. Egyptians lived in terror and insecurity, with the situation even

more threatening for Christians, as the period included several incidents of violence. During

Mameluke rule ten Popes shepherded the Copts.80

However, in their early years, the Mamelukes

destroyed and burnt many churches and monasteries and closed fifty-four churches. Many

Christians were martyred, such as St. Ruwais and St. Statures, who confessed his convictions


80 El Masri, The Story of the Copts, 180-190.

40

before the Sultan.81

Christians were often forced to close their churches and hold underground

services. Nevertheless, Copts were known for their honesty and faithfulness, and had superb

management and financial skills, hence the Mamelukes hired them and gave them prestigious

posts. This aroused public anger and forced the rulers to dismiss many Copts in order to placate

non-Christians, particularly during the papacy of Abba Yoannis VIII, when Christians were

subject to severe persecution. They were obliged to wear blue turbans and the already-high

tribute increased dramatically. These persecutions ended when the Nubian King intervened and

threatened to imprison Muslim traders.82

After the death of Caliph el-Nasir in 1341, disorder and

chaos prevailed. Not only was the irrigation system neglected, causing a great famine, but the

plague—the Black Death—spread from the Delta to Upper Egypt, leading to enormous loss of

life. After the recovery, taxation and seizure of Church property increased. There were also more

restrictions on repairing churches and building new ones was forbidden. Moreover, Egypt ―lost

its position at the crossroads of the world‖ after Vasco da Gama managed to reach India by

sailing around the Cape of Good Hope in 1498, thereby forming a new trade route to the east.83

2.1.5.7. The Ottoman Empire (1517-1798)

In the sixteenth century, Egypt became a province of the Ottoman Empire and a law was issued

in 1580 that prohibited Christians from riding horses, using Muslim servants, buying slaves,and

wearing colours other than black.84

Copts were also not allowed to walk on the right side of any

street and further taxes were imposed on Christians. Sometimes they were forbidden to practice

81Meinardus, Christians in Egypt, 47-48; and Thompson, A History of Egypt, 189-205.




41

their Christian rituals.85

―Copts were under such great pressure from the authorities that, in order

to continue earning a respectable livelihood, many, especially those with scribal skills, converted

to Islam.‖86

In the second half of the sixteenth century, the Mamelukes attempted once again to gain power

in Egypt. They thus became influential as they held prominent positions, although this was in

fact in the interest of the Copts. When one of the Turkish governors wanted to demolish a

number of churches, Mameluke princes intervened and their plea was accepted.87

During that era Egypt entered a lengthy period of bad government and poor economy, which

later made the country an easy prey for England and France. French troops invaded Egypt in

1798.88

Napoleon, who led the troops, brought with him a team of scientists whose work aroused

cultural interest in ancient Egyptian history. However, the French were defeated by a British-

Ottoman army in 1801.89

The Ottoman Divan suggested a mass genocide of all Copts, but the

intervention of Ibrahim Bey prevented this from happening. For a short while, Copts and Jews

started riding horses; however, Muslims persuaded Napoleon to force them to resume riding

donkeys and wearing their turbans and belts.90

Among the most prominent Copts during Napoleon‘s time was Mu‘allam Yaqub Tadrus, a tax

collector in Upper Egypt. He was also a joint commander with General Desaix‘s expeditionary


86Kamil, Christianity in the Land of the Pharoahs, 250


88Meinardus, Christians in Egypt, 65


90Meinardus, Coptic Saints and Pilgrimages, 66

42

force in the Upper Egyptian campaign against Murad Bey‘s Mamalukes. Other famous Copts

included Girgi al Gawhari, who was a minister of finance, Yusuf Malati, who served in the

court, and Ilyas Buqtur, who was Napoleon‘s private secretary and an official interpreter for the

French army. Buqtur was one of those who collaborated in writing the first French Arabic

dictionary in 1805. Various other Copts also held responsible positions in government and the

military.91

2.1.5.8. The Royal Family

An Albanese officer called Mohammed Ali ruled Egypt from 1805 to 1849, while Egypt was a

province of the Ottoman Empire. His attempts to modernize the country were successful. In his

era the army was renewed, plus he sought to introduce industrialization and expand agriculture.

Mohammed Ali also strengthened ties with the Europeans and sent Egyptians to study in

Europe. He was followed by a series of successors who were also interested in modernizing

Egypt. Consequently, Egypt took out loans from European banks to finance various projects

until enormous debts made Egyptian rulers hand over the country‘s financial administration to a

French-British consortium. Both countries thus had direct impact on Egyptian interior affairs.

This situation finally ended with the British occupation of Egypt from 1882 to 1922. Britain

declared Egypt‘s independence in 1922, although the consequences of this declaration were to

leave Anglo-Egyptian relations in a highly uncertain state. An Anglo-Egyptian Treaty was

signed in 1936, which lasted twenty years and left Egypt far from total independence.92

91Meinardus, Coptic Saints and Pilgrimages, 66-67


43

Mohammed Ali hired Copts as bankers, revenue auditors, accountants and governors of cities. He

allowed them to practice their worship rituals and did not turn down requests to build or repair

churches. When Mohammed Ali‘s only daughter was severely ill, he asked for assistance from

Pope Petros, who sent Abba Serapamon to pray for her. In 1831, Ali sent a hundred Copts to

work in Alexandria‘s arsenals and exempted them from the tribute paid by Christians.93

A

number of prominent Christians emerged during this period.94

The Christian tribute was completely abolished in the reign of Muhammad Said Pasha (1854-

1863). Said appointed a Christian ruler for the Sudan and prevented any celebrations if a Copt

converted to Islam. In 1856, a law was issued that prohibited conversion to Islam by force and

discrimination on grounds of religion, language, or gender. It also gave freedom to Christians to

practice their religion, construct new churches and restore old ones. However, the law was later

abused in 1934 during the reign of King Fouad (1917-1936), who prevented the construction of

churches on agricultural land or near mosques and shrines. Abdeen Palace has manuscripts

written during the era of Said Pasha and Khedive Ismail entailing commands for the construction

of churches. It is reported that during the reign of Said and Ismail the orders for the construction

of churches were numerous, and the governors would rush to execute them themselves. Under the

reign of the Khedive Ismail (1863-1879) Christians participated in political life. They were

elected to the Shura Law Council of the first Parliament in 1866, and Ismail was the first to grant

the title Pasha to a Christian man, Nubar Pasha.95


94 El Masri, The Story of the Copts, 308-310.

95Thomas, Arab Christians, 71-72, Thompson, A History of Egypt, 207-218.

44

2.1.6. The Foundation of the Roman Catholic Church in Egypt

It was long assumed that the Roman Catholic Church started its work in Egypt between 1775 and

1822, when a politician introduced the faith during the era of Mohammed Ali. However,

Catholicism in Egypt goes back to at least 451, as there is proof of the existence of seventeen

Coptic Catholic bishops at the Chalcedon Council, which ended with the division of the

Alexandrian Church.96

During the fifth crusade (1218-1221), Francis El Assisi visited Egypt to

reunite with the Coptic Orthodox Church.97

As a result, the Sultan formed good relations with the

Copts.98

From 1798 the Franciscans, Jesuits, Capuchins and some other religious orders worked

in Egypt. It is estimated that today about 200,000 Roman Catholics live in Egypt. A Patriarchate

for Coptic Catholics was founded in 1824 by the Holy See.99

Abbas Helmi II (1892-1914) allowed Copts to hold significant posts in the state, especially in the

Ministry of Finance and the public sector. However, during the period of Helmi II, Boutros-

Ghali, a Christian Pasha, was assassinated by a Muslim extremist. The Mufti refused to execute

the assassin, claiming an imbalance in the defendant‘s mental powers and arguing that the killing

device used was not mentioned in the Islamic law. During the 1919 Revolution against the

English occupation, the nationalist, Saad Zaghloul, had the greatest impact on the integration of

the Copts in the national struggle. During the era of monarchy there were numerous great

Christian journalists, poets, historians, linguists and theologians.


97J. Davis, The Early Coptic Papacy: The Egyptian Church and Its Leadership in Late Antiquity (Cairo: The

American University in Cairo Press, Cairo), 28.

98Salama, History of the Protestant Church in Egypt, 26-27.

99Salama, History of the Protestant Church in Egypt, 28-29.

45

2.1.7. The Foundation of the Evangelical Churches in Egypt

2.1.7.1. Peter Heyling

The first Evangelical Missionary to Egypt was Peter Heyling (1608-1652) from Lübeck,

Germany. In 1628 he went to Paris to study law, where he joined a group of friends who hoped to

revive the Eastern Orthodox Churches.100

In 1634, he sailed to Egypt, which was then ruled by

Murad IV (1623-1640), who was causing hardship for Christians. Heyling was met by members

of the Latin Church and was advised to study the Arabic language at Abu Maqaar Coptic

Orthodox Monastery.101

Barsoum, who was second to the Coptic Patriarch and in service of the

Turkish ruler, then accused Heyling of heresy. While Heyling was in the monastery, Arab

mercenaries came to the Chapel to arrest him, but he refused to leave. After three months, he

returned to Cairo where he engaged in various theological disputes. Later, a Syrian archbishop

met him and promised to help him join the Syrian monastery. During that time he visited the

archbishop regularly to learn the Syrian language. Heyling‘s Latin rivals warned the archbishop

of his heresies, but the archbishop disagreed and allowed Heyling to go back to the monastery

where he stayed for five months, met monks, and read books from the large library there. In 1634

he returned to Cairo to join a group that was going to spend Easter in Jerusalem. In the same year

he visited Ethiopia where he worked as a theologian and educator until 1652. However, on his

way back to Cairo, the local pasha thought he was a spy and beheaded him.102




46

2.1.7.2. The Brethren of Herrenhut

In the eighteenth century the Brethren of Herrenhut sent Johannes Rüfer to serve as a physician in

Egypt, where he later died. In 1750 a medical student Fredrick Hocker came to Egypt and

showed letters written by Count Zinzendorf to the Orthodox Pope, Mark VII. In 1753 the Pope

responded and Hocker translated sermons and hymns by Zinzendorf into Arabic.103

John Antes, a

violinist and composer of chamber music from the United States, joined the Moravian Brethren

in Egypt and enriched them with his music. Some Arab notables tried to blackmail him, so he

returned to Europe where he died in 1811. Johann Danke visited Upper Egypt in the eighteenth

century and worked as a carpenter in Beni Suef. In 1772 he died in Cairo and was buried in a

Greek Orthodox Church. His work was continued by other brethren for eight years. Three more

German missionaries arrived in Cairo in 1780, but the Moravian mission in Egypt eventually

ended a year after the death of Hocker in 1782.104

2.1.7.3. The Bible Society

The British and the Americans together formed the Bible Society in Egypt in 1937. William

Jowett from the Church Missionary Society (CMS) visited Egypt several times between 1818 and

1823. He met with Coptic Orthodox priests and distributed the four gospels in Arabic. At the end

of 1825 the CMS sent five more German missionaries from the Basel mission. They worked

among the Copts distributing Bibles and literature. They founded schools and clinics and

encouraged the church to evangelize.105

In 1833 two schools were founded and a church was built

in Cairo in 1834. By the year 1840, six Bible Study meetings had started in Cairo with the



105Lems, Holland Mission, 21.

47

permission of the Coptic Orthodox Pope. A seminary school was also established. Their letters

and their mission statement written by the bishop in 1850 showed that they aimed to revive the

existing church, not establish a new one. Although the relationship with the Coptic Church was

excellent, the work ended in 1842.106

2.1.7.4. General Synod of the United Presbyterian Church of North America

In 1851 Joseph Thomson visited Egypt from New York and wrote a book in which he stated that

the door to missionary work in Egypt was open.107

The General Synod of the United Presbyterian

Church of North America thus decided in 1853 to send some missionaries who were working in

Syria to serve in Egypt. By 1861 a total of seven missionaries had arrived in Egypt with their

wives. The mission started its work in Egypt in 1854 and focused on both Muslims and Copts,

and on founding schools and hospitals.108

They also started a Christian literature program and a

preaching ministry that was conducted from a house-boat traveling up and down the Nile. In

1860, the missionaries were organized into a presbytery under the authority of the General

Assembly in America, and in 1863 they formed the first congregation. In 1864 they opened a

School of Religion and a Mission Association. The Evangelical Theology College was built after

the Egyptian Presbyterian Council had decided to establish a theology class taught by

missionaries in 1863. Tensions grew with the Copts when they started forming congregations, so

in 1870 they separated themselves from the Coptic Church. After they had gathered about 4500

106Lems, Holland Mission, 21- 22.

107Barnes, Athanasius and Constantius, 51.

108Lems, Holland Mission, 24-31.

48

members they organized themselves into a presbytery in 1895. Later in 1899, they formed the

―United Presbyterian Synod of the Nile.‖109

By the year 1900 four presbyteries had been established—today, there are eight. It was not until

1957 that the Synod of the Nile withdrew from the United Presbyterian Church of North

America. The Theological Seminary gained full responsibility in 1926, however.110

The Coptic

Evangelical Church also became fully independent in 1957, and the mission society came to an

end in 1966. Nevertheless, several Americans continued serving the Coptic Evangelical Church.

Today, it has about 200 congregations and around 120,000 members.111

The construction of the

Kasr Dobara Evangelical Church (KDEC) occurred during the era of King Farouk (1920-1965),

who signed the declaration for building the church in 1944. While Ahmed Hassanein Pasha,

Farouk‘s mentor, was studying in London, he stayed at the house of Rev. Alexander White, and

then, when White died, his wife visited Egypt where she was escorted by Hassanein Pasha. Rev.

Ibrahim Said welcomed her and requested permission to build the church. The building was

completed in 1950. When Farouk saw the high cross on the church, he ordered that a mosque be

built nearby. When Nasser visited the church in 1955, he was welcomed by Said who commented

on the deportation of Farouk to Italy, saying: ―King Farouk hated to see one cross. However, God

sent him to a country where he could see only crosses.‖112





49

2.1.7.5. The Episcopal Church

The Episcopal Church in Egypt is part of the Anglican Communion, and is a product of the work

of the Church Missionary Society (CMS). The Church of England took missionaries from CMS

in 1799 and formed the Society for Missions to Africa and the East. The Basel Mission was

founded in 1815 and received support from Germany and Switzerland.113

The CMS sent William

Jowett to Egypt in 1818, and in 1825 the Basel Mission sent five other pastors to Egypt. The first

CMS mission started schools for boys in six towns where evangelical services were held with

Orthodox Copts in attendance.114

The work of the mission ended in 1862, although after the

British occupied Egypt in 1882, the CMS resumed their work to win the Muslims. They founded

a hospital in Old Cairo and another in Minufiya in 1889. Educational work focused on schools

that were later handed over to the Coptic Orthodox Church. In 1952 CMS missionary institutions

were transformed into the Episcopal Church of Egypt.115

2.1.7.6. The Holland Mission

In 1846 Willem Witteveen (1815-1884), the pastor of the Reformed Church of Holland,

conducted a mission school. The Mission Congregation Society was founded after his death and

was called ―Witteveen‘s Society‖ and in 1861 sent several missionaries to Cairo. The Holland

Mission, however, first began its work in Egypt in 1871, establishing a primary school in El

Kanater where Christian services and meetings were held.116

The Dutch Mission left Egypt in the




116Salama, History of the Protestant Church in Egypt, 30.

50

1950s and delegated their responsibilities to Lydia Matta, an Egyptian lady who had served for

years as an assistant to the Dutch Headmaster.117

2.1.8. President Nasser’s Era (1954-1970)

July 23, 1952 was the day a conspiratorial group called ―the Free Officers‖ set for their coup.

The chairman of that movement was Gamal Abd Al-Nasser. They overthrew the government of

King Farouk, who was the last successor of Mohammed Ali. They dethroned him and asked him

to leave Egypt on July 26. Egypt was proclaimed a republic and its first president was

Mohammed Naguib, a recognized leader in the Revolutionary Command Council (RCC).

Conflicts between Naguib and Nasser led to Naguib‘s ousting. Nasser became president in 1954

and ruled the country autocratically. He instituted a socialist regime and attempted to unify Arab

countries. He abolished all political parties and arrested over fifty thousand people. Six Muslim

Brothers (MB) were hanged for conspiring to assassinate him.118

Nasser‘s era saw a decline in Coptic political participation. They failed to join the National

Assembly because Nasser amended Article 49 of the Constitution, which had allowed the

President to appoint ten members who were mostly Copts. In 1943 the number of Copts in the

parliament was twenty-seven and the president of the Shura Council was a Copt. From 1952

onwards, not one Christian ambassador was appointed, although there had been a large number

earlier. Moreover, Copts were affected by laws such as the nationalization of private sector

firms, and the agrarian reform laws, since many firms and thousands of acres used to belong to

Copts. Islamization of the community began with the establishment of Al-Azhar University.

117Salama, History of the Protestant Church in Egypt, 30.

118P. Mansfield, The Ottoman Empire and its Successors (New York: St. Martin‘s Press, 1973), 80-81.

51

There were no Coptic deans appointed to any of the twelve universities and 150 colleges and

institutes. Before Nasser, more than 40 percent of the professors of the School of Medicine were

Christians. During Nasser‘s era, the proportion reached less than 4 percent. Oral exams were

introduced in 1960 as a tool to reduce the number of Copts in academic posts. However, there

was no sectarian strife and Nasser had a good relationship with Pope Cyril VI. Furthermore, the

Coptic Orthodox Cathedral was built during his era, with Nasser himself laying the foundation

stone in 1965.119

Egypt has played a vital political role in Middle East politics in modern times, becoming

involved in several wars with Israel and eventually signing a peace treaty in 1979. Hence it

moved from being a warring nation to a key representative in the peace process. The first war

was in 1948, when Britain announced the creation of the Israeli state. This was followed by the

war of 1956, when Israel, France and Britain decided to invade Egypt and seize control of the

Suez Canal. This occurred after the nationalization of the Canal. The 1967 war ended with the

occupation of Sinai by Israel.120

2.1.9. President Sadat’s Era (1970-1981)

Anwar El Sadat, who succeeded Nasser, was one of the original Free Officers. He planned a

military action against Israel, catching Israel by surprise on October 6, 1973. Before the end of

the first day of the war the Egyptians had established themselves on the east bank about ten

kilometres into Sinai. By the end of the war the Egyptian military situation had deteriorated

because of the Israeli thrust to south Suez which ―cut off‖ the main Egyptian army in Sinai.



52

Nevertheless, the Egyptians regarded the October War a great military success as Sinai was

recaptured.121

After the war, Sadat restored diplomatic relations with the United States, which in

turn resumed its aid to Egypt. The U.S. also arranged the Israeli withdrawal a few kilometres

from the east bank. Sadat agreed to put limitations on his military forces in the Suez Canal,

which was reopened in June 1975. Eventually he signed a Peace Treaty with Israel in

Washington on the White House lawn in 1979. But this historic step by President Anwar El

Sadat to make peace with Israel led to Egypt being expelled from the Arab League until 1989.

This treaty, together with Sadat‘s ―Open Door‖ economic policy aimed at attracting foreign

investors, aroused hatred and opposition from radical Islamic groups, who finally assassinated

him in 1981.122

During Sadat‘s era, attempts to Islamize Egypt began with the migration of Egyptians to the

Gulf countries for business purposes in the mid-1970s. These immigrants were influenced by

Wahhabism, and as a result, sectarian violence increased. Sixty Copts were killed in 1972 in

al-Khanka. In 1981, ten Christians were murdered in al Zawiya al-Hamra, Cairo, when some

Muslims set a church assembly building and a number of houses and shops owned by Copts

on fire.123

This was followed by several acts of violence by Islamic groups against Copts at the

Universities of Assiut and El Minya. A dispute broke out between the Pope and Sadat when

Sadat amended Article II of the 1971 constitution, which stated that Islam is the religion of the

state and the principles of Islamic law are the source of legislation. In 1981, conflict between

some Muslims and Copts over a piece of land became an armed battle, resulting in the death of




53

eighty-one Christians. In 1981, Sadat cancelled the republican decision to approve of Pope

Shenouda III. The Pope was isolated and five bishops were appointed to form a Church

administrative committee. Sadat arrested more than 1500 different political and religious

figures. After a month Sadat was assassinated at the hands of MB.124

2.1.10. President Mubarak’s Era (1981-2011)

Hosni Mubarak was nominated by the National Assembly to succeed Sadat. He tried to take a

more moderate line and stabilize the country. The greatest threat that Mubarak encountered,

however, was the danger of Islamic extremists, who were held responsible for deadly terrorist

attacks targeting tourists and Egypt‘s Coptic community.125

In Mubarak‘s era, Christians prospered in business, engineering, tourism, electronics, and the

pharmaceutical industry. However, the era witnessed the spread of sectarian strife and the

increased strength of the MB. From 1981 till 2011, 324 sectarian strife incidents were recorded:

157 Christians were killed, 811 injured, 1384 looted and 103 churches were demolished and

burned. There were no Christian university presidents, no deans of schools and no Coptic

doctors in the Departments of Obstetrics and Gynaecology. Copts also suffered from unequal

opportunities for appointment and promotion in government jobs. The military council did not

have a single Christian and there were no Christian governors or security directors in any

province.126

124Thomas, Arab Christians, 83; and Thompson, A History of Egypt, 341-356.



54

2.1.11. January 25 Revolution

The bombing of the Two Saints Church in Alexandria on New Year‘s Eve changed the attitudes

of the Copts towards the government. Muslims joined them in mass protests against the

Mubarak regime. The protests were suppressed with a high level of brutality by the police.127

This incident was followed by the January 25 Revolution. The media displayed images of some

slogans that expressed religious unity during the eighteen days of the uprising in Tahrir Square.

After the ousting of Mubarak, the stance of both the Coptic Orthodox Church and the Muslim

Sunni establishment, Al Azhar, demonstrated how isolated they were from ―the pulse of the

street.‖ Christian writers conveyed how the youth demanded justice and dignity. In the

meantime, the leaders of the Orthodox, Catholic and Evangelical Churches were condemned for

siding with Mubarak‘s regime.

2.1.11.1. Kasr Dobara Evangelical Church and the January 25 Revolution

By contrast, KDEC, which is the largest evangelical church in the Middle East, played a

significant role during the revolution. During the period from 2011 till 2013, the area close to

KDEC witnessed clashes, and the church was vulnerable as it was exposed to various attacks

that occurred repetitively in Tahrir. KDEC leaders, Rev. Sameh Maurice, Rev. Sameh Hanna

(the author) and Elder Ihab El Kharat, perceived the revolution as a great ministry opportunity.

They gathered lay leaders from other churches and organized prayers for Egypt in Tahrir Square.

Their prayers not only attracted Christians, but also Muslims. Songs such as ―Lord Bless My

Country Egypt,‖ became popular. Church volunteers cleaned Tahrir Square of debris, and started

127Tadros, Copts at the Crossroads, 120.

55

a grief counselling ministry among families who had lost dear ones during the revolution.

Furthermore, KDEC took ecumenical initiatives and called for non-denominational prayer

meetings that united Christians from various denominations. Moreover, KDEC transferred part

of its front premises into a temporary and officially recognized field hospital located inside the

courtyard of its entrance. It offered the injured medical assistance and allowed Muslims to wash

before their daily prayers. The mosque nearby could not hold the overflow of revolutionists who

were at Tahrir Square. Thus KDEC became known as the ―Tahrir Church.‖ There one could see

both Muslim and Christian doctors and nurses attending to the injured and working side by side

each night. After the revolution, KDEC continued to support and host political activists, party

members, celebrities and several former presidential candidates, who visited the church during

special occasions to extend Christmas and Easter greetings. Moreover, every Ramadan, Iftar

banquets were served at KDEC to break the Ramadan fast. There are anecdotes about Muslims

who attended the church services and were touched by God. 128

However, after the eighteen days of revolution, the Islamists tried to convey the idea that they

were its guardians. The dynamics of Tahrir Square changed. The youth coalitions that had been

dominant during the revolution were no longer seen on the stage, which started to host only the

Muslim Brothers and their followers. Slogans such as ―Raise your head high, you are an

Egyptian‖ changed to ―Raise your head high, you are a Muslim.‖ Other slogans such as

―madaniya” which meant ―civil‖ changed to ―Islamiya,‖ which meant Muslim.129

128A Murashko, ―Tahrir Church Pastor: ‗Future of Egypt Is the Truth Reporter‘s View From Cairo: Church Serves as

Hospital During Revolution,‖ CP World, University of Edinburgh (2011).

129Tadros, Copts at the Crossroads, 139-149.

https://www.christianpost.com/author/alex-murashko/

56

2.1.12. Military Council Rule (2011-2012)

During the Military Council rule, the Church of the Holy Family on the border with Gaza was

burned by armed men. Soldiers fired live ammunition, injuring the monks of a monastery in Wadi

al-Natroun. Moreover, a church was burnt by Muslim extremists. As a result hundreds of people

called for a peaceful march in protest against the burning of the church in Sol. This led to the

deaths of ten Copts and five Muslims, as well as injuries to 114. Furthermore, a number of Qena

residents held a ten day-sit-in in protest against the appointment of a Copt as a governor of Qena.

In addition, a group of religious militants attacked a church in Imbaba to search for a Coptic girl

dating a Muslim. They killed her and injured seventy-eight others. A church in Aswan was burnt

because they had constructed a dome on the top. Furthermore, twenty-five Copts lost their lives

and dozens were injured when they marched to the Masspero area, protesting peacefully against

the attacks on a church. Copts were chased with tracked vehicles and were shot with live bullets.

Consequently, the Supreme Council submitted a draft of a unified law to regulate the construction

of places of worship. However, this project was rejected by Al-Azhar.130

2.1.13. Mohamed Morsi’s Era (2012-2013)

The Muslim Brotherhood (MB), which has always been considered the largest political force in

Egypt, launched a political party called ―Freedom and Justice,‖ which aimed to contest the

elections. In the 2011-12 parliamentary elections, it won half the seats and its candidate,

Mohamed Morsi, won the 2012 presidential election. Dissatisfaction with Morsi and the

prevailing MB Party led to nationwide protests on June 30, 2013. It was a threatening situation

that led Abdel-Fattah El-Sisi, then Egyptian Defence Minister, to advise Morsi to call for a


57

national referendum over whether he should stay or resign. Morsi rejected the proposal.

Eventually, the military intervened and removed him from power on July 3, 2013. Morsi was

referred to trial charged with espionage and deadly violence. El-Sisi proposed ―a political

roadmap,‖ which was backed by most Egyptians. This proposal entailed Adly Mansour, the head

of the Supreme Constitutional Court, becoming interim president for six months; during which

the constitution would be amended, followed by parliamentary and presidential elections.131

There were a number of sectarian attacks during Morsi‘s era. In Dahshur, four Christian-owned

shops were destroyed, a Muslim died, and all Christian families of the village were displaced.

Moreover, there were clashes between Copts and Muslims in Beni Suef as Muslims there refused

the legal building of a church in the village. Further, hundreds of Muslims gathered, claiming that

a Muslim boy was raped by a Copt, although forensic evidence proved this to be a false

accusation. Nine Christian families were displaced from the city of Matrouh. When some

Christian children drew graffiti on the walls of a Muslim Institute in Qualubya a dispute arose

that ended with the killing of four Copts and a Muslim. During the funeral at the Cathedral the

police threw tear gas and three Copts were killed by gunshot. Moreover, several Copts were

killed in Khosous in Beni Suef because of the rumour of a Muslim girl's disappearance.132

2.1.14. President El Sisi’s Era (2014 - the present)

El Sisi began his era with a republican decision that licensed the building of the Evangelical

Apostolic Church in Sohag and the Catholic Church in Assiut. He also visited the Coptic

Orthodox Cathedral for the Christmas mass. However, there were some sectarian and violent

131M. Bassiouni, ―Egypt‘s June 30 Revolution, One Year Later,‖ Al Monitor (2014): 1.


58

incidents in September 2014. Some police officers looted Coptic homes in El Minya after the

disappearance of a thirty-eight year-old Christian woman. In 2015, a video was circulated by

ISIS displaying the slaughter of twenty-one Copts on a Libyan beach, after they had been

kidnapped for forty days. Egyptian warplanes made a retaliatory air strike against an ISIS

organization settled on Libyan territory. In El Minya a Coptic teacher and three children were

accused after acting a stage scene making fun of ISIS. The teacher was sentenced to five years in

prison and the children were sent to a delinquency home, but were later released on L.E. 10,000

bail for each after having been locked up and beaten for more than a month. The teacher and his

family were displaced from the village. In 2016, a Copt posted pictures considered offensive to

Islam on Facebook. This resulted in the burning and destruction of property of Copts in his

village and the displacement of the young man‘s family. The crisis of El Rayan Valley

monastery, which dates back to the fourth century, escalated when the state decided to build a

road that penetrated the monastery and demolished parts of its wall. A dispute between the

monks and the Ministry of Environment staff ended with the arrest of Monk Paul, who was

sentenced to two years in prison. Destruction and looting of Christian homes in El Minya took

place because of a rumour of a love affair between a Christian man and a Muslim woman: 300

men broke into the young man‘s home and dragged his old mother nude on the streets. A group

of Copts were charged with the crime of ―prayers without permission‖ in a church building in

Alexandria. The priest was assaulted and his car was smashed.133

Muslims torched the house of

a Christian in El Minya, claiming that it was used as a church. They also burned four nearby

houses owned by his brothers. Copts were awakened by an act of arson in a Coptic Orthodox

133 Thomas, Arab Christians, 108-115.

59

Diocese in Luxor. Consequently, a new church building law (―Act 80‖) was passed by the Shura

Council. This law was approved by the majority of Christians. A suicide bomber blew himself

up in St. Peter‘s Church close to the Coptic Orthodox Cathedral, and killed twenty-eight, for

which ISIS claimed responsibility. The state performed a military funeral for the martyrs. The

government gave compensation to the families of the casualties and injured and announced that

critical cases would get free treatment abroad.134

In 2017 there were two deadly terrorist blasts on Palm Sunday against Alexandria‘s St Mark‘s

Cathedral and Tanta‘s St. George Cathedral. The terrorist attacks killed forty-four and injured

126. El-Sisi ordered the armed forces to assist the police in patrolling and securing churches.

Furthermore, twenty-nine Copts on buses heading to a monastery in El Minya were killed in an

armed attack. ISIS stated that it was responsible for the attack. The Egyptian armed forces

displayed a video on the local TV channels showing an ―air force strike against terrorist

gatherings in Libya.‖135

2.1.15. Conclusion

The history of the Egyptian church is both glorious and tragic. Its significance is often

underestimated, however. Much of the ―orthodoxy of Christianity‖ came out of the first

catechetical schools of Alexandria, the result of doctrinal disputes between St. Athanasius and

Arius over the nature of Christ, or between Cyril I and Nestorius over the nature of Mary. We

owe the early Egyptian churchmen the formulation of the Nicene Creed, and the canonical form

of the New Testament. In a nutshell: Egypt was ―a nursery and pillar‖ to the early Christian

134 Thomas, Arab Christians, 115-119

135Bassiouni, ―Egypt‘s June 30 Revolution,‖ 1.

60

Church. Even after the invasion of Islam, a strong Christian minority has continued to exist up to

the present.136

Since the Arab conquest, the Islamic government in Egypt has been offering

protection to the Copts; hence, they welcomed the change after the oppression of the Byzantine

rulers. This relationship had a certain level of tolerance between the church and the state but it

also implied that both sides would recognize the ‗spheres of interest and responsibility‘. This

attitude of genuine and spontaneous acceptance and cooperation between the church and the state

fluctuated in the thirteen hundred years of Muslim rule in Egypt. It might be worth mentioning

that from a sociological point of view the Coptic Church always kept its ‗church characteristics‘,

and hence, it maintained an ‗institutionalist attitude‘ and a ‗sectarian isolation‘. Thus, mutual

acceptance was the most logical and plausible attitude for the church to survive. 137

The MB movement gave us more insight and awareness of features in our community that we

were aware of, but ignored. The conflict made us aware that Egypt is encountering serious social

and economic problems. Most of the adherents and the supporters of the MB belong to the lower

socio-economic class. The Church needs to be aware that acts of mercy are essential for the

growth of the church. Christians are obliged not only to forgive, but to reach out to the needy and

get involved in more charitable development programs that will have a profound impact on the

community.

2.2. Theological and Biblical Issues

The revolution in Egypt has forced Christians of the KDEC to re-examine their faith, and their

role in political society. In this section I explore models of mission and evangelism, and relate


137Meinardus, Christians in Egypt. Orthodox,, 28-31

61

these to the changing self-perception and role of the KDEC. Questions of how Christians of

KDEC relate to other cultures and religions are important in this discussion, given the location of

the KDEC within a predominantly Muslim culture. For this reason I also explore Richard

Niebuhr‘s typologies of the relation between Christ and culture, to try to identify the model that is

best suited to the context of the KDEC. Finally, I briefly examine issues of equality and freedom

and the role of leadership in the pastoral care required in this particular situation.

David Bosch has suggested that the Christian faith is ―intrinsically missionary,‖ and it is helpful

to unpack the implications of this claim for the KDEC.138

Unlike previous centuries, where the

meaning of mission was often restricted to the sending of individuals or groups to foreign lands,

mission is now increasingly understood in a much broader sense, as being a central characteristic

of the Christian faith. Evangelism is in turn an ―essential dimension‖ of this overall missionary

stance toward the world.139

Evangelism is not equivalent to mission, however, for mission, Bosch

says, is wider than evangelism.140

Or as Bevans puts it: ―The special end of … missionary

activity is the evangelization and the implanting of the Church among peoples or groups in which

it has not yet taken root.‖141

According to Bevans, the church should immerse itself in the world‘s various cultures, and see

the good in them in order to open up the path to evangelization. He asks whether the church‘s

missional relation to other cultures should be prophetic or dialogical and concludes that it should

138David Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission (Maryknoll, NY: Orbis Books,

2014), 9. 139

Bosch, Transforming Mission, 11.

140Bosch, Transforming Mission, 421.

141Stephen Bevans, ―Themes And Questions in Missiology Today,‖ Missionaries of the Precious Blood, accessed

January 3, 2016, http://www.cppsmissionaries.org/?wpfb_dl=197, 1.

62

be both, coining the term ―prophetic dialogue,‖ which includes both a willingness and openness

to hear others and engage with them, and a prophetic call for liberation in the midst of political

turmoil.142

Prophetic dialogue is one of four major styles or types of mission described in his

major work on mission, co-authored with Roger Schroeder, entitled Constants in Context: A

Theology of Mission for Today. This term, ―prophetic dialogue,‖ seems particularly appropriate

for the KDEC and its Egyptian context, and to better understand it, it is helpful to break it down

further.

South African Catholic theologian, Albert Nolan, explains dialogue as chiefly a process of

listening. ―Listen, listen, listen. Ask questions. Listen!‖143

Missionaries must allow themselves to

be immersed in other people‘s cultures and evangelized by them before evangelizing them.

Christians in Cairo are immersed in a different religious culture by default, simply because of

their minority status, and, in terms of the understanding of mission described above, as

Christians, all KDEC members are or should be ―missionaries‖ in this broad sense. Thus dialogue

is or should be at the very heart of the relationship between Christians and Muslims in Egypt.

Bevans identifies four different kinds of missionary dialogue: firstly, there is the dialogue of life

in which Christians live, interact, form friendships, and get to know other people. Second, there is

the dialogue of social action, in which people of different faiths come to unite for humanity

against racism, sexism, immigration policy, and other just causes. (This is precisely the sort of

dialogue that occurred during the Revolution, when Muslims and Christians joined together in

protest.) The third is the dialogue of theological exchange, in which people begin to discover one

142Bevans, ―Themes and Questions,‖ 2.


63

another‘s doctrines. Lastly, there is the dialogue of religious experience, where people come to

pray together in their different ways.144

This sort of interfaith prayer began during the Revolution

and now continues at KDEC and in other places in Egypt.

Bosch points out that ―we cannot possibly dialogue with or witness to people if we resent their

presence or the views they hold.‖145

At the same time, dialogue does not mean sacrificing one‘s

own position.146

It is thus a delicate matter, and one which merits Bosch‘s description of

―mystery,‖ for it can only work if God is present in it.147

For his part, Bevans notes the

significance of dialogue is that ―the spirit of God is constantly at work in ways that pass human

understanding and in places that to us are least expected.‖148

This can certainly be said of the

events of 2011 in Cairo.

The mission work of the church is also defined by Bevans as prophecy: it is a ―telling-forth,‖ and

in this case a telling forth of God‘s authoritative words, spoken regarding His Son the Messiah.

The gospel is the good news of Jesus Christ, and the role of the missionary is to set out and

spread that good news. Mission is also viewed as prophecy in the sense of being a critique of

injustice. Prophets like Hosea, Isaiah, and Amos in the Old Testament, and Martin Luther King

Jr. and Dorothy Day in more recent times, all carried out this sort of prophetic mission. These

individuals‘ mission in the world was to stand and speak out against the injustice and inequality

144Bevans, ―Themes and questions,‖ 8-9.




148World Council of Churches, ―Ecumenical Affirmation: Mission and Evangelism,‖ quoted in Bevans, ―Themes and

Questions,‖ 8.

64

that was occurring. As noted previously, the KDEC was at the forefront of speaking out during

the Revolution and in the years that followed. In Constants in Context, Bevans and Schroeder

bring together both aspects of prophetic dialogue in the following definition, which is worth

quoting in full:

Mission is dialogue. It takes people where they are; it is open to their tradition as and

culture and experience; it recognizes the validity of their own religious existence and the

integrity of their own religious ends. But it is prophetic dialogue because it calls people

beyond; it calls people to conversion; it calls people to deeper and fuller truth that can

only be found in communion with dialogue‘s Trinitarian ground.149

Bosch‘s expression, ―bold humility,‖ is an appropriate description of the attitude needed to carry

out this mission of prophetic dialogue.150

He writes: ―[W]e believe that the faith we profess is

both true and just, and should be proclaimed. We do this, however, not as judges or lawyers, but

as witnesses; not as soldiers, but as envoys of peace: not as high pressure salespersons, but as

ambassadors of the Servant Lord.‖151

Or as Bevans puts it, missionaries are to be bold in proclaiming God‘s truth out of love at any

cost, for the greater good of humanity, while maintaining godliness, understanding, respect, and

patience, as opposed to condemnation.152

The attitude Bosch and Bevans are speaking of is

embodied in the following passage from Paul‘s first letter to the Thessalonians, beautifully

expressed in the King James Version:

149Stephen P. Bevans and Roger P. Schroeder, Constants in Context: A Theology of Mission for Today (Maryknoll,

NY: Orbis, 2009), 283.




65

For yourselves, brethren, know our entrance in unto you, that it was not in vain: But

even after that we had suffered before, and were shamefully entreated, as ye know, at

Philippi, we were bold in our God to speak unto you the gospel of God with much

contention. For our exhortation was not of deceit, nor of uncleanness, nor in guile:

But as we were allowed of God to be put in trust with the gospel, even so we speak;

not as pleasing men, but God, which trieth our hearts. For neither at any time used

we flattering words, as ye know, nor a cloke of covetousness; God is witness: Nor of

men sought we glory, neither of you, nor yet of others, when we might have been

burdensome, as the apostles of Christ. But we were gentle among you, even as a

nurse cherisheth her children. (1 Thess. 2:1-7)

Another way of looking at mission, as we seek to understand and define the role of the KDEC in

Egypt, is to see the work of the church as ―Missio Dei,‖ or the Mission of God. In ―Missio Dei

and the Mission of The Church,‖153

Arthur states that the mission of the church is essentially

God‘s mission within the world. The term Missio Dei was first used by Aquinas to explain the

activity and Trinity of God the Father, who sent the Son, who then sent the Holy Spirit.154

The

term was then expanded to include the Trinity sending the church into the world.155

In this

sending, the mission is God‘s mission, and not the church‘s.

There have been various arguments about the meaning of the Missio Dei, and the role and

importance of the church therein. Hoekendijk emphasizes the fact that mission is God-centred,

rather than church-centred, because if the church is the centre, mission is finite and illegitimate.

Taken to its extreme, a God-centered view of Missio Dei can render the role of the church

irrelevant. As Bosch concludes, ultimately, ―the recognition that mission is God‘s mission

153Eddy Arthur, ―Missio Dei and the Mission of the Church,‖ Wycliffe Global Alliance, accessed December 5, 2015.

http://www.wycliffe.net/missiology?id=3960.

154John F. Hoffmeyer, ―The Missional Trinity,‖ Dialogue: A Journal of Theology 40, no. 2 (June, 2001), 108, quoted

in Eddy Arthur, ―Missio Dei.‖


66

represents a crucial breakthrough in respect of the preceding centuries.‖156

(Here he is referring

to the way in previous centuries that mission was primarily viewed as something the church did,

rather than something that God does.)

Alongside ―Mission as Prophetic Dialogue,‖ and ―Mission as the Missio Dei,‖ Bevans and

Schroeder offer two further models or paradigms, to which they give equal attention, and these

are ―Mission as Liberating Service of the Reign of God,‖ and ―Mission as Proclamation of Jesus

Christ as Universal Savior.‖

―Mission as Proclamation of Christ as Universal Savior‖ tends to be a style of missionary activity

practiced by evangelicals and Pentecostals, and as such Bevans suggests, tends to err in the

direction of the spiritualizing of religious life and ―can easily fall prey to the maintenance of the

status quo, particularly in situations of widespread injustice and oppression.‖157

To better explain mission in a contemporary discussion, Bevans elaborates on a phrase of St.

Francis of Assisi: ―Preach always; if necessary use words.‖158

He is signifying the role of the

Christian to live a life that reflects Christ, rather than merely preach the good news. Pope Paul VI

also said that the first means of evangelization is an authentic Christian life.159

Bosch adds to

that by stating ―the deed without the word is dumb, and the word without the deed is empty.‖160


157Bevans and Schroeder, Constants in Context, 347.




67

Indeed, the deed, rather than the word is often more appropriate in the difficult context of being

Christian in Egypt, where flagrant proselytization can lead to persecution or death. (To name just

one example, in 2011, Coptic priest Daoud Boutros was stabbed and beheaded, and accused of

proselytism on a website.) 161

Bevans proposes six elements of mission suitable for the twenty-first century. These elements are

1) witness and proclamation; 2) liturgy, prayer, and contemplation; 3) justice, peace, and the

integrity of creation; 4) interreligious dialogue; 5) inculturation; and 6) reconciliation.162

Perhaps most relevant for the present discussion are numbers three to six. The third element, i.e.,

the quest for justice, peace, and the integrity of creation, parallels Mission as Liberating Service

of the Reign of God discussed in Bevans and Schroeder‘s major work on mission, where the

authors argue the church has a responsibility towards the poor and marginalized and should act as

a voice for those victims who have lost theirs, and in return help them to find their voice. It is an

understanding of mission that ―is truly prophetic and that takes the side of the world‘s poor and

excluded majority…‖ This task is part of KDEC‘s mission also and as outlined previously, the

church‘s actions in reaching out to the poor, the oppressed and the wounded increased

appreciably during and after the revolution.

The sixth aspect of mission Bevans discusses is reconciliation, which is also a highly relevant

dimension for this present discussion. Reconciliation takes place on various levels, he notes.

161George J. Marlin, Christian Persecutions in the Middle East: A 21

st Century Tragedy (South Bend, IN: St

Augustine‘s Press, 2015), 85.

162Bevans, ―Themes and Questions,‖ 5-11.

68

Firstly there is the personal level; then there is reconciliation among cultures and minorities that

have been marginalized or deprived of their rights. The final level Bevans calls political—and he

gives the example of the Truth and Reconciliation Commission in South Africa, which was an

attempt to bring to memory and heal the injustices of apartheid that had been buried for

decades.163

Reconciliation has a divine dimension. Only God can fulfil this process; it is a work

of grace.164

It is only through the reconciling work of Jesus Christ that those barriers that were set

up by the original injustice, can be demolished. In light of the centuries of antagonisms between

Christians and Muslims in Egypt, this emphasis on reconciliation is important for any revised

understanding of mission.

2.3. Perspectives on Religion and Politics

What happened in the Middle East and the ―Arab Spring,‖ where many nations revolted against

their rulers, has prompted church members to start questioning the biblical and theological basis

for becoming involved in the revolution either as a church collective or as individuals. This is an

age-old debate, and is linked to questions about the relation between Christians and the culture in

which they find themselves. It is this relation that H. Richard Niebuhr deals with in his book

Christ and Culture,165

a work that is useful for evaluating the different attitudes revealed in the

surveys and interviews of this present research project.


164Robert J. Schreiter, The Ministry of Reconciliation: Spirituality and Strategies (Maryknoll, NY: Orbis Books,

1997), quoted in Bevans, ―Themes and Questions,‖ 10.

165H. Richard Niebuhr, Christ and Culture (New York: Harper Collins, 1951).

69

Niebuhr identifies five views of the relationship between Christ and Christians and the culture in

which they find themselves. Firstly there is ―Christ against Culture,‖ which is the most rigid

attitude towards culture, requiring Christians to reject all connections with society, including the

established church, the state, and any private property. Holders of this view consider culture

sinful and pay a large price for leaving most, if not all, that can be considered worldly.

Nevertheless, those people who have forsaken all do not completely cut themselves off from

culture. They might live secluded lives, but are still connected to the world. This isolationist view

has been represented in various ways in the KDEC both before and during the Egyptian

revolution.

People who follow the view that Jesus is the ―Christ of Culture‖ see him as the role model of

society. They are to follow in his footsteps as they see it. Their faith and beliefs are happily

connected with the life they are leading. These people are able to harmonize their understanding

of Christian living with that of the surrounding society. They believe that by being in society they

are able to make an impact on the people around them.

―Christ above Culture‖ is the view that considers culture to be basically good, but also that it

needs to be developed and made better by the teaching and the work of the Church. This view

takes the good in the culture, while at the same time rejecting that which is contrary to the

Gospel, and considers Christ as the overseer of culture. Society cannot function without God in

His grace being in control. This is also called the synthesis model, in terms of which God is

involved in culture. ―They cannot separate the works of human culture from the grace of God, for

all those works are possible only by grace. But neither can they separate the experience of grace

from cultural activity; for how can men love the unseen God in response to His love without

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serving the visible brother in human society?‖166

This position is one that is mainly accepted and

practiced by Roman Catholics.

―Christ and Culture in Paradox‖ reflects a similar view to that of ―Christ above Culture.‖ The

followers of this position want to balance loyalty to Christ and responsibility for culture. They

believe that this combination is not a comfortable one. In addition to bringing together Christ and

culture, they underpin service with an existing conflict between Christ and culture due to the sin

that exists in culture. Here grace is introduced into the equation as working with sin. This

particular view highlights the Biblical tension that Paul writes about in Romans 7 and 8. There is

a caution here in that the followers of this view may tend to passivity because they depend more

on grace than on speaking out against sin.

Those who view Christ as the ―Transformer of Culture‖ have a more positive attitude towards

culture. They believe that God the creator, seeing humanity fallen, intervened in history, that by

His grace human life could be transformed into something better. Since Christ is redeeming the

creation, so too the Christian should be motivated to work at transforming culture for the glory of

God. This particular view springs from a more hopeful attitude toward culture and the capability

of change in the world around them. This view relates to Bevans‘ notion of witness and

proclamation in mission, and the call to be light and salt in the world. The transformation of

culture begins with reflecting Christ in our community on a daily basis.

As I continued searching and observing the trends of thought in Egypt, especially in the church

during the revolution, I found three trends of thought that relate to Niebuhr‘s models. The first is

166Niebuhr, Christ and Culture, 119.

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that of Christians advocating separation from society, since the latter departs from Christian

norms. The majority of Egyptian society are non-Christian, and throughout the ages have often

discriminated against Christians. In response, some Christians insist that the world is evil and

corrupt; the church must not interact with the world, its people, and its ways. Teachers and

followers of this view base their philosophy on biblical verses such as the call to ―be separate‖ in

2 Corinthians 6:17.

Niebuhr‘s opinion is that this view is inadequate, because the separation of the Christian and the

world can never be achieved. As citizens of this world, Christians are obliged to be involved in

the workforce and in day-to-day cultural activities. There is no separation of material and

spiritual realms in this world, because ultimately God is the creator of this world and social order.

Jesus Christ was involved in culture, submitting to the rulers and tax laws of His time. He

enjoyed the company of sinners, Jews and Gentiles alike, breaking bread together. Christ often

addressed the issues of His time through His teachings. He encouraged the Jews to pay taxes; He

spoke out for the rights of women; defended the oppressed; and extended love to all people

regardless of race, gender, and religion.

As I counselled members of the church and others from outside during the revolution, I also

observed a group that asked: ―Why go to the people? Let us wait for them to come expressing

their need, then we can tell them the solution.‖ This second trend of thought is similar to the first,

except that it is less antagonistic. Niebuhr considers this a view that still mandates complete

separation, and prohibits identification with or imitation of the outside world and of worldly

ways. Sinful people of the world are asked to join the separation in order to be saved. This second

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view divides people into good and bad, saved and sinners. Teachers and followers of such

teaching depend on biblical verses such as John 17:15-16 and 20 and Mark 16:16.

This second view is faulty since it implies that justice and mercy should only be vouchsafed to

the body of believers, and that non-believers are insignificant. The only interaction between the

two allowed in this school of thought is strictly that of preaching the gospel—no further

involvement within culture, outside the limits of pursuing the salvation of others is encouraged.

Jesus‘ life counteracts this view as he was constantly extending mercy to all, healing the sick and

feeding the multitudes, regardless of whether they followed Him or not. As Visser‘t Hooft puts it:

―a Christianity which would…escape from its responsibility for and in the common life of man is

a denial of the incarnation.‖167

The third trend that I observed as I interacted in the society during the revolution, though in a

limited manner, is one that encourages members of the church to venture out into the world,

merge into the community, and help improve it. This approach reflects Niebuhr‘s view of Christ

as the Transformer of Culture. The adherents of this attitude think human culture, though fallen,

can be transformed to the glory of God.168

They believe that their focus on Christ‘s attributes will

help to counteract sin and offer hope and redemption to other cultures and societies through

Christ. This view develops people socially, politically, and spiritually. Those who follow this

ideology believe they are part of the material world, are responsible for it, and should interact

with the community with the intention of changing its condition.

167Cited in Bosch, Transforming Mission, 418


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This is not unlike Bevans‘ ―anthropological model‖ which presupposes that ―the basic goodness

of human nature and human culture are clearly recognized and strongly affirmed. Culture is

viewed as the place where God‘s revelation occurs, and one can speak of finding Christ hidden in

a culture, rather than bringing Christ into the culture.‖169

This view is also implicit in the biblical

account of Jesus and the matter of payment of taxes. Matthew 17:24-27 reads:

And when they were come to Capernaum, they that received tribute money came to Peter,

and said, Doth not your master pay tribute? He saith, yes. And when he was come into the

house, Jesus prevented him, saying, what thinkest thou, Simon? Of whom do the kings of

the earth take custom or tribute? Of their own children, or of strangers? Peter saith unto

him, Of strangers. Jesus saith unto him, Then are the children free. Notwithstanding, lest

we should offend them, go thou to the sea, and cast an hook, and take up the fish that first

cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that

take, and give unto them for me and thee. (Matt.17:24 - 27)

This third trend of thought underpins the dual identity of Christians: as part of the society, but

also with higher priorities than those of the world, acting as change agents and with a hopeful

view towards culture as described by Niebuhr.170

The Christian longs for and is attracted to his or

her heavenly home, but also identifies with the country where he or she lives. This mirrors both

the faith and the humility of Jesus‘ character. Niebuhr goes on to say that Jesus lived among

sinners, and washed his disciples‘ feet. The rich and great one became poor to save humanity. He

was God; He came to serve and enrich many. He did all this with dignity and strength rather than

out of inferiority and fear.

169Stephen Bevans, ―Models of Contextual Theology,‖ Missiology: An International Review XIII, no. 2(April, 1985),

188, accessed December 24, 2015, http://hiebertglobalcenter.org/blog/wp-content/uploads/2013/03/Reading-1-

Bevans-Models-of-Contextual-Theology.pdf


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It is my view that this should be the identity of the Christian within modern culture. Christians

should be willing to adapt to culture, in order to help carry out God‘s plan of redemption, yet

without compromising their belief system. Christians live in communities made up of social and

political structures within which their role of bettering the community takes place.

Drawing on Niebuhr‘s analysis above, on my research into the nature of mission, and from my

perspective as a researcher, I introduce a model I call ―Love Outreach.‖ It is a model that comes

from an understanding of God‘s calling and teaching. It also comes from applying personal

Christian relationship and communication with the Divine Father and understanding His love for

humanity, as a whole, regardless of ideologies. Christians are often found living in communities

that have cultures that are different from that of their church, as seen in the various perspectives

outlined by Niebuhr, and this is of course true of the KDEC in Cairo.

The other principle governing Love Outreach is the understanding of God‘s calling to his church,

both as congregations and as individuals, to go out to the world and impact it with the Divine

Love that is bestowed on His people. When the Christian realizes this calling and looks at the

surrounding community with its different cultural backgrounds and traditions, he or she has to

think of reaching out with a language that can be understood. This realization is supported by the

scripture verse to ―Love thy neighbor as thyself, to give the poor and the widow and help the

needy. Pure religion and undefiled before God and the Father is this, to visit the fatherless and

widows in their affliction, and to keep himself unspotted from the world‖ (James 1:27). The

Christian is also compelled by love to imitate Jesus when he came to earth; roaming about doing

good deeds and healing the sick: ―And Jesus went about all the cities and villages, teaching in

their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every

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disease among the people‖ (Matt. 9:35). This Love Outreach model or message is put into

practice using a language that the recipients understand. It connects to Niebuhr‘s view of Christ

being the transformer of culture as it sets an example for the Christian to leave the walls of the

church and go out into the community. The Christian is to take part in the society and its

development, keeping it from deteriorating; being salt and light. In similar vein in an essay on

Christians living in a religiously pluralistic society, Michael Goheen argues: ―The church is

called to live at peace with other faith communities participating with them in the task of building

a just and sustainable order….The church should pursue cordial co-operation on many social,

political and ethical issues that is based on mutual respect.‖171

Jesus lived as he expected his followers to do, even before he told them what he expected of

them. We can see him healing the sick, loving the unloved, befriending the outcast, feeding the

hungry. We also see him going out of his way to meet with the rejected, sitting up at late hours of

the night with self-conscious leaders who would not jeopardize their positions to meet with Him

in daylight. He communicated with all sorts of people: rich and poor, masters and slaves, enemies

and friends, men and women, religious leaders and followers, thus exemplifying ―love outreach.‖

Such ―Love Outreach‖ is exemplified in many parts of the Bible, but is not currently

implemented on a large scale in Egyptian Christian culture. The term ―Love Outreach‖ used in

this research must firstly be distinguished from the Social Gospel introduced in America in the

late nineteenth century by Walter Rauschenbusch, who believed that it was possible to bring the

171Michael W. Goheen, ―The Finality of Christ and a Missionary Encounter with Religious Pluralism,‖ in Theology

in Missionary Perspective: Lesslie Newbigin’s Legacy, ed. M. T. Lain and Paul Weston (Eugene, OR: Pickwick

Publications, 2012), 256.

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kingdom of God into being if only we applied Christian ethics to social problems and issues of

justice and set ourselves free from false doctrines.172

While Love Outreach may look similar, it is

not based in the underlying philosophy of the Social Gospel movement, which had its roots in

liberal Christianity and socialism. (While the history of the Social Gospel movement is very

complex, nevertheless, for many decades Christians in America were roughly divided between

the more liberal Social Gospel adherents and their conservative evangelical opponents.)173

In this research, the term ―Love Outreach‖ refers specifically to Christian faith in action towards

society, to reaching out and helping individuals regardless of faith, race, gender, or age. It is God

at work within us, in love, and in practice, as exemplified in the parable of the Good Samaritan

(Luke 10:30-37). Love Outreach would be closer perhaps to more recent forms of the Social

Gospel, which seek to overcome the old dichotomy between evangelism and social work.

While the Evangelical Christian church in Egypt previously concentrated mainly on spiritual

issues, largely because it existed in an often hostile environment, now the revolution has forced

the church to revisit the teachings of the Bible. Thus, today the church orders its life on the

foundation of one ministry, the ministry of Christ, which is continued in the church, and is the

responsibility of all Christians including KDEC members. The Lord continues his ministry in and

through the church. As noted earlier in the chapter, this is Bosch‘s claim that the Christian faith is

essentially missiological. All Christians are called to participate in the ministry of Christ. As his

172John A. Battle, ―A Brief History of the Social Gospel,‖ WRS Journal 6, no. 1 (February 1999), accessed

November 8, 2014, http://www.wrs.edu/Materials_for_Web_Site/Journals/6-1%20Feb-1999/Battle%20-

%20Social%20Gospel.pdf.

173 Timothy Tseng and Janet Furniss, ―The Reawakening of the Evangelical Social Consciousness,‖ in The Social

Gospel Today, ed. Christopher H. Evans (Louisville, KY: Westminster John Knox Press, 2001), 124.

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body on earth, and as stated in Living Faith, a statement of the Presbyterian Church of Canada,

we all have gifts to use in the church and in the world to the glory of Christ, our King and

Head.174

Christ endows and calls individuals to provide leadership as ruling elders,

congregational deacons, diaconal ministers, and ministers of Word and Sacraments.175

Christ also

requires and enables the church to confirm these calls. ―Living Faith describes the purpose of

these ministries: The gospels clearly present Jesus‘ call to loving service. John 13:35 states Jesus‘

criteria for those who serve others: ―By this, all will know that you are my disciples, if you love

one another.‖ Mark 10:45 describes Jesus‘ model for ministry: ―The Son of Man came not to be

served but to serve, and to give his life as a ransom for many.‖ Hence, the covenantal

relationships among us, rooted in our relationship with the Triune God, are characterized by the

spirit of mutual co-operation, respect, and love as brothers and sisters of Christ.

When I began my studies at Knox College, I believed it would be a journey that would begin and

end with my departure from this world. This has placed a special burden or privilege on me that

many do not have. This privilege is to pray, study, and serve during this particular historical

interval in which I live today in Egypt. Raising unusual topics, reading texts deeply, and restoring

the heritage we have allowed to wither is my responsibility.

Charles Finney, the Presbyterian theological minister and famous revivalist of the nineteenth

century once said: ―Revolutions become necessary and obligatory, when the virtue and

intelligence, or the vice and ignorance of the people demand them….When one form of

174The Presbyterian Church of Canada, Living Faith (FoiVivante), Section 7.2.1.

175The Presbyterian Church of Canada, The Theology and Practice of Ministry, 372-412.

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government fails to meet the necessities of the people any longer, it is the duty of the people to

revolutionize…. In such cases, it is in vain to oppose revolution; for in some way the

benevolence of God will bring it about.‖176

Finney applied this principle to justify the American

Revolution. The same principle can be applied to the Egyptian revolution. The following verse

from Jeremiah also seems relevant here:

O house of David, thus saith the LORD; Execute judgment in the morning, and deliver

him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and

burn that none can quench it, because of the evil of your doings. (Jer. 21:12)

In light of the above verse and Finney's words, the reality of the church today in the aftermath of

the revolution of January 25 and June 30 can be better understood. According to Finney, ―Upon

this principle alone, can what is generally termed the American Revolution be justified. The

intelligence and virtue of our Puritan forefathers rendered a monarchy an unnecessary burden

and a republican form of government both appropriate and necessary. And God always allows

his children as much liberty as they are prepared to enjoy.‖177

Finney concluded by asserting the

following:

The stability of our republican institutions must depend upon the progress of general

intelligence and virtue. If in these respects the nation falls, if general intelligence, public

and private virtue sink to that point below which self-control becomes impossible, we

must fall back into monarchy, limited or absolute; or into a civil or military despotism;

just according to the national standard of intelligence and virtue. This is just as certain as

that God governs the world, or that causes produce their effects.178

176Charles G. Finney, Finney’s Systematic Theology (Minneapolis, MN: Bethany House Publishers, 1994), 12.

177 Finney, Finney’s Systematic Theology, 15.

178 Finney, Finney’s Systematic Theology, 15.

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Applied to what happened in Egypt, this is a national challenge. Will people continue as they

started, seeking bread, freedom, human dignity and social equity? Or will the situation descend to

the level of sectarianism, fear, apprehension, selfishness, and political opportunism?

2.3.1. Theology and Equality

Equality was one of the rallying cries of the Revolution, and was a demand made by both

Christians and Muslims. It is thus worth noting that much Christian thinking is based on the right

to equality for humanity. This is shown specifically in the story of creation in Genesis, where

God created man, gave him a special place, and then a woman of the same stature and value, and

both were created in God‘s image (see Gen. 1:27-28).

In an article tracing the development of a revolutionary concept of equality in Paul‘s thought, L.

L. Welborn makes the point that ―Paul has come to believe in a deity who voluntarily

‗impoverished‘ himself … who abandoned plentitude … and by his self-emptying opened a space

for human beings to pursue ‗equality‘.‖179

The first two articles of the Universal Declaration of Human Rights follow the principles of both

the Old and New Testaments by confirming the right to equality between all people of the world:

Article 1: All human beings are born free and equal in dignity and rights.

They are endowed with reason and conscience and should act towards one

another in a spirit of brotherhood.

Article 2: Everyone is entitled to all the rights and freedoms set forth in this

Declaration, without distinction of any kind, such as race, colour, sex,

language, religion, political or other opinion, national or social origin,

property, birth or other status. Furthermore, no distinction shall be made on

179 L. L. Welborn, ―That There May Be Equality‘: The Contexts and Consequences of a Pauline Ideal,‖ New

Testament Studies 59 (2013): 73.

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the basis of the political, jurisdictional or international status of the country

or territory to which a person belongs, whether it be independent, trust, non-

self-governing or under any other limitation of sovereignty.180

As stated in both the Universal Declaration and the Bible, all mankind is born free and equal to

one another. Each possess rights of freedom regardless of their race, gender, skin color, religion,

or any other traits. These are the same rights that the revolution was aiming to achieve: the right

to equality, and the right to freedom. The right to equality thus needs to underpin any missiology

of the church in Egypt going forward.

2.3.2. Theology and Freedom

Freedom was another of the rallying cries of the Revolution. How then should we understand

freedom in a way that is useful? For the Christian, freedom has two dimensions—a spiritual and a

political/cultural dimension—and the two are related. Thus biblically, the concept of freedom is

related to redemption, a statement that is based in God sending His Son to die on the cross to pay

for the sins of humanity. God could not see humanity crying out because of separation and do

nothing. God took the initiative and came down, taking the form of man, to die on the cross:

―Who, being in the form of God, thought it not robbery to be equal with God: But made himself

of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

And being found in fashion as a man, he humbled himself, and became obedient unto death, even

the death of the cross‖ (Phil. 2:6-8). It is thus God who gives freedom to humanity and not

humanity to itself, and in this particular context, freedom is seen as freedom from sin and death.

180United Nations, ―The Universal Declaration of Human Rights,‖ accessed November 20, 2014,

http://www.un.org/en/documents/udhr/.

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Feelings of insecurity, fear, and uncertainty about the future are also a bonding factor for human

beings. These emotions have a worldwide effect, especially when humankind tries to subdue

others, causing slavery in thought and body in order to try to secure a future. Wars, invasions, and

the creation of empires, are often a response to these fears. The Christian theological response to

political unfreedom is varied and complex, but as Jim Wallis points out in an essay on the

spirituality of liberation, true freedom and true spirituality come through the cross.181

As Paul writes in 1 Timothy: ―God will have all men to be saved, and to come unto the

knowledge of the truth. For there is one God, and one mediator between God and men, the man

Christ Jesus; Who gave himself a ransom for all, to be testified in due time‖ (2:4-6). He wants all

to be free from within and, in return, to be free from the outside. Freedom, in this context, means

the state of not being imprisoned or enslaved either internally or externally. In Romans 6:18-23,

Paul writes of this freedom as being eternal life.

Being then made free from sin, ye became the servants of righteousness. I speak after the

manner of men because of the infirmity of your flesh: for as ye have yielded your

members servants to uncleanness and to iniquity unto iniquity; even so now yield your

members servants to righteousness unto holiness. For when ye were the servants of sin,

ye were free from righteousness. What fruit had ye then in those things whereof ye are

now ashamed? For the end of those things is death. But now being made free from sin,

and become servants to God, ye have your fruit unto holiness, and the end everlasting

life. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ

our Lord.

The same sentiments are echoed by Jesus during his teaching on earth. ―If the Son therefore shall

make you free, ye shall be free indeed‖ (John 8:36). In this context, Jesus is referring to freedom

from the captivity of sin; internal freedom to mankind.

181 Jim Wallis, ―Spirituality of Liberation‖ in Doing Theology in a Divided World, ed. V. Fabella and S. Torres

(Maryknoll, NY: Orbis Books, 1985), 152.

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An example of freedom from slavery and imprisonment is found when Paul writes to Philemon

asking him to receive Onesimus, a slave who ran away but came to the saving knowledge of

Jesus Christ and returned to his master. Philemon is to receive him as a brother rather than a

slave, referring to the divine freedom: ―For perhaps he therefore departed for a season, that thou

shouldest receive him forever; not now as a servant, but above a servant, a brother beloved,

specially to me, but how much more unto thee, both in the flesh, and in the Lord? If thou count

me therefore a partner, receive him as myself‖ (Philem. 1:15-17).

This theology of freedom comes from within, and in return one is freed from outside pressure and

influences. Jesus‘ vision was not to enslave people unto him, but to give them the ability to be

freed from themselves—something which can only happen through His divine power. Jesus gave

people an opportunity to choose differently and not be enslaved by their own sins, desires or the

lust of this world. Article 3 of the Universal Declaration of Human Rights endorses this basic

position by stating that, ―Everyone has the right to life, liberty and security of person.‖ This is a

poignant statement in light of the situation in Egypt, where life, liberty and security of persons

are fragile. Essentially, I am arguing that external freedom begins with spiritual freedom and that

you cannot have one without the other. Furthermore, human freedom is something that is given

by God, and respected by God.

The creation account in Genesis suggests that from the beginning of time, God gave humanity

freedom of choice. Here freedom is defined as the power or right to act, speak, or think as one

pleases, giving humanity the ultimate decision in choosing their path of life.

The pinnacle of God‘s respect for human freedom is seen in Revelation, where God is imaged as

standing at the door and knocking, waiting for the owner to hear Him and open the door:

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―Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come

in to him, and will sup with him, and he with me‖ (Rev. 3:20). The Universal Declaration of

Human Rights, in Articles 18 and 19, also states this principle clearly:

Article 18: Everyone has the right to freedom of thought, conscience and

religion; this right includes freedom to change his religion or belief, and

freedom, either alone or in community with others and in public or private, to

manifest his religion or belief in teaching, practice, worship and observance.

Article 19: Everyone has the right to freedom of opinion and expression; this

right includes freedom to hold opinions without interference and to seek,

receive and impart information and ideas through any media and regardless of

frontiers.

2.3.3. The Role of Leadership and Pastoral Care

How, as a church congregation, do we reconcile what we read in the Bible, with an understanding

of the role of a Christian facing the particular challenges we face in Egypt? According to Robert

J. Schreiter, ―To be a congregation is also to engage in a quest to see our world in a special way

from the perspective of God who has created that world and sustains it. ‗Understanding‘ is

therefore about coming to terms with the world in which we live and what happens to us in that

world.‖182

The experiences we go through are what we try to understand from God‘s point of view. This is

faith seeking understanding. Faith seeking understanding is also about action. It is not only

knowing about God, but knowing God in a relationship which is translated into a living tangible

faith in action. This relationship challenges us in how to live our lives, causes transformation

within, and calls us to be prophets who serve the community.

182Robert J. Schreiter, Theology in the Congregation: Discovering and Doing, ed. Nancy Ammerman et al.,

(Nashville, TN: Abingdon Press 1998), 23.

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Our theology must be revisited in order to understand what God intends us to do. It may be time

for the church to rewrite its vision and mission statements in the full understanding of the Divine

call to address the current needs and circumstances of the nation and community outside the walls

of the church.

According to Schreiter, ―Theology becomes important, especially when a congregation is faced

with a major change and important decisions about its future.‖183

Changes such as those that

happened in the years after January 25 have led to social and cognitive conflict, underscoring the

need for clarification of the theology of faith within the church. The beginning of clarification

within the walls of the church is with the leaders of the church themselves, as they engage in

pastoral care and counselling.

For this reason, I briefly discuss the theology of pastoral care and counselling in the church,

especially as it relates to the KDEC and the need for strong and consistent leadership and

nurturing. I first point out that pastoral care has a broader application and takes place in venues

other than the church. The Independent posted an article on pastoral care as crucial for education,

for example, stating ―Pastoral care has become a vital aspect of independent schools, which are

taking great pride in nurturing their pupils.‖184

The goal of this care is to ―create a nurturing and

supportive setting.‖185

It is to develop positive self-esteem, healthy risk taking goal setting, and

183Schreiter, Discovering and Doing, ed. Nancy Ammerman et al., (Nashville, TN: Abingdon Press 1998) Theology

in the Congregation, 25.

184Helena Pozniak, ―The Importance of Pastoral Care: A Caring, Sharing way to Educate,‖ Independent, February 14,

2013, accessed December 7, 2015, http://www.independent.co.uk/news/education/schools/the-importance-of-

pastoral-care-a-caring-sharing-way-to-educate-8494596.html

185Pozniak, ―The Importance of Pastoral Care.‖

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negotiation, resulting in an overall wellbeing.186

This sort of general understanding of pastoral

care is helpful as we reflect upon the kind of pastoral care needed in the present context.

The word ―pastor‖ originated in the mid-fourteenth century, and means shepherd, and also

spiritual guide or shepherd of souls. The old French word pastur and the Latin word pastorem

mean a herdsman, while the verb means ―to lead to pasture, set to grazing, cause to eat.‖187

Looking at the word pastor in a general sense, this is the person who does pastoral care. So, what

is pastoral care? We can understand from the definition above that it is caring for the flock, in this

case the members under one‘s responsibility. The verse supporting such a definition is, ―Feed the

flock of God which is among you, taking the oversight thereof, not by constraint, but willingly;

not for filthy lucre, but of a ready mind; Neither as being lords over God's heritage, but being

examples to the flock‖ (1 Pet. 5:2-3).

This quotation gives a much broader sense to the word than just preparing and delivering sermons

on Sunday or on any special day in church. It refers to loving and caring for the members and

others from the outside, showing signs of faith, helping them find their way in life, comforting

the troubled, and giving guidance and counselling to those struggling with issues in life.

Pastors cannot lead their congregations in faith or thought unless they themselves have

experienced the same situations as their flock. They need to study and think through the issue of

186Donna Cross and Leanne Lester, ―Pastoral Care: A 10-step Plan,‖ Teacher, November 24, 2014, accessed

December 7, 2015, https://www.teachermagazine.com.au/article/pastoral-care-a-10-step-action-plan.

187Douglas Harper, ―Pastor,‖ Dictionary.com, Online Etymology Dictionary, accessed December 10, 2015.

http://dictionary.reference.com/browse/pastor.

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interacting with the society and making the right wise choices. They need to clearly understand

the Gospel in action. Is it just caring within the walls of the church, or is it reconciling the

spiritual aspects of life with the social aspects, thereby having an impact on the society around

them, and in turn guiding the congregation to do the same? Much of the current theological

scholarship suggests the latter position. Currently, Egyptians and Arabs are thinking about

politics. Pastors generally seek to avoid dictating a political view, but they must nevertheless

interact with the challenges of theology and faith that the situation presents. This interaction

equips them with the ability to raise the faith of their people in times of fear and uncertainty, thus

leading them to a deeper level of understanding of politics and religion.

Pastors give counsel and preaching to those who are fearful of what may happen today,

tomorrow, and in the future. This raises questions about how we, as pastors, encourage

individuals into political participation without imposing our own views. How can we direct

people to a biblically-based political opinion, replete with love, justice, human dignity and

freedom, while simultaneously excluding biases, personal gain, and sectarian interests? The

contemporary and charismatic British evangelist Roger Forster summed this up by saying, ―We

work and pray for justice and peace as we do for the salvation of souls.‖188

Latin American countries have outrun us in becoming free from tyranny. The pastors and priests

there did not hesitate to support the revolutions and social changes. Renowned Argentinian

theologian, Rene Padilla, stated, ―We have to understand that evangelism is not to make people

happy or successful according to worldly standards, but calling people to gather in following

188Roger Forster, R.T., The Wholistic Gospel and The Poor (London: Ichthus Media Service, 1997).

87

Christ Jesus in the commission that God is doing in the world, to lead humanity into a supreme

purpose.‖189

The revolution in Egypt is a unique situation that has flooded our churches with challenges and

questions. We must thus educate our people with Biblical truth and with a theology of mission

towards our community. This will help church members clearly understand their mission, relate

defining moments from the past, and realize their effect on the challenges and needs of today.

However, for Love Outreach or theology to be understood in practice, we need to first describe

the situation of the congregation, their set of beliefs, and their understanding of faith.

189 Rene Padilla, ―From Lausanne I to Lausanne III,‖ Journal of Latin American Theology: Christian Reflection 2

(2010), 42.

88

Chapter 3

Methodology

When conducting empirical research, John Creswell recommends using a method that

corresponds to the identified situation or conditions.1 In this particular situation, case study

research was deemed the most appropriate. Case study research refers to the investigation and

analysis of a single or collective case that is intended to capture its complexity.2 Creswell further

explains that in the case study method, data is collected through open-ended interviews, overt and

covert field observations, and a voracious mining of available documents.3 It is best, according to

Creswell, ―to examine a case bounded in time or place, and to look for contextual material about

the setting of the case…gather extensive material from multiple sources of information to provide

an in-depth picture of the case.‖4

The case study research method has developed into a useful tool for investigating trends in social

science, psychology, anthropology, and ecology. This method has been recognized as a valid

1John W Creswell,

Qualitative Inquiry and Research Design, Choosing among the Five Traditions (Thousand Oaks,

CA: Sage Publications. 1998), 40.

2R. E. Stakes, The Art of Case Study Research, quoted in Nerida Hyett, Amanda Kenny and Virginia Dickson-Swift,

―Methodology or Methods, A Critical Review of Qualitative Case Study Reports,‖ International Journal of

Qualitative Studies on Health and Well-being (May 7, 2014), accessed December 7, 2014,

http://dx.doi.org/10.3402/qhw.v9.23606 .

3Creswell, Qualitative Inquiry, 36.

4Creswell, Qualitative Inquiry, 40.

89

research technique for many years.5 It is considered the most flexible of all research designs,

since it allows the researcher to retain the characteristics of real life events while investigating

empirical actions. More specifically, a case study is an empirical inquiry that investigates a

contemporary phenomenon within its real-life context. It adds clarity when the boundaries

between phenomenon and context are not clearly evident, especially when multiple sources of

evidence are used.6

3.1. Advantages and Disadvantages of the Case Study

Case studies have been criticized for being time-consuming, highly labour-intensive, and

stressful. In the initial stages, the researcher must uncover, assess, and analyze a wide range of

phenomena and historical facts that lead to the current state of interest in the case. Planning and

implementing the data collection process by retrieving and examining the parameters of each

item of interest is tedious work. Later, questionnaires and surveys may often require extensive

pre-testing prior to implementation. Compiling and tabulating the reams of information in a

typical case study is both detail-oriented and time-consuming in order to ensure accuracy.

Analyzing the data and eventually writing up the study clearly and in an unbiased way is of

paramount importance in answering the research question and arriving at a reasonable set of

conclusions.

5 Explorable.com, ―Case Study Research design,‖ Explorable Psychology Experiments, accessed December 1, 2014,

https://explorable.com/case-study-research-design.

6Robert K. Yin, Case Study Research: Design and Methods, quoted in Charles Schell, ―The Value of the Case Study

as a Research Strategy,‖ Manchester Business School, 1992, accessed December 1, 2014, http://www.finance-

mba.com/Case%20Method.pdf.

90

Another criticism of the case study method is that there is little basis for scientific support and

generalization, especially with single case studies. The possibility that interview responses may

be coloured by the emotional stance of the participants is another reported criticism. Robert Yin

agrees that there are some limitations to the procedures and approaches of the case study

method. However, by standardizing the approach to data collection, inadequacies of the method

are correctible.7 Since by design the case study method is narrow and focused on a single or

small number of cases, its observations and conclusions cannot be generalized to other similar

situations. However, the richness of the findings and learning experiences can be used for

further development in other situations.

Conversely, there are advantages and benefits to using the case study method. This method

provides answers as to why such attitudes, behaviours, and actions are occurring in the particular

setting of the study and not elsewhere. After gathering, compiling and analyzing the findings of

the research, the resultant knowledge and conclusions can be used in similar cases. More

realistic responses, especially about rare phenomena, are produced by the case study method. In

social science research, the case study method is both popular and essential in accurately

capturing the lived realities of human social life.

In addition, the observation method, which is part of the case study method, uses all the senses of

the researcher and all his or her mental powers of deduction to examine people in their natural

setting. It also involves long periods of being among and alongside the subjects of interest, seeing

the development of their thinking and decision-making.

7Yin, Case Study Research, 9.

91

In this study, the subject of interest is a single case about various trends that began appearing

during and after the January 25, 2011 uprising and continued in the years that followed.

The setting is the Kasr Dobara Church in Cairo. Its geographical location had a significant effect

on involvement in the incidents that followed the January 25 revolution. The church is a few

hundred meters away from Tahrir Square, where it was separated from the deadly action by a

large government building. This building acted as a protective barrier against direct attacks and

the overall aggression occurring in the Square, thereby allowing KDEC to serve the needy and

injured. In this important and critical role, KDEC became a safe haven for people seeking refuge

and protection and was the first church to proactively help those in need. With an unbiased

attitude, KDEC served the wounded demonstrators and soldiers in its own emergency hospital

during the January 25, 2011 uprising. Both Christian and Muslim doctors volunteered their

services, working together within the church premises.

The KDEC has changed the image of Christians in Egypt because of its uniquely proactive role in

leadership and among the congregation. Venturing into Tahrir Square and seeking social justice

in the initial days of the revolution, is one example of this proactive stance. This new role is

especially significant when compared with the leaders of other churches who chose not to

become involved and actively advised their members not to participate. The KDEC‘s actions

swayed the societal image of Christians away from the impression of passivity that has

characterized them for many centuries. With its large membership, KDEC is the biggest Arabic-

speaking church in the Middle East. It is routinely recognized by the government for the many

partnerships, services, and national activities it supports.

92

In response, foreign political figures began giving weight to the Church‘s opinion. This trend was

clearly demonstrated when delegates from Congress, members of the EU parliament, the British

political attaché, the Dutch envoy to Egypt, and journalists from all over the globe insisted on

visiting the Church to seek its opinion and ask for advice. For these reasons, KDEC serves as the

focal point of this study.

3.2. Conducting a Step-Wise Case Study

The following procedure was adapted from material produced by the University of Melbourne,

Australia.8 The first step in the process of conducting a case study is to identify and settle on the

area or trend to be investigated. This topic area must be easily reachable, and accessible to the

researcher. Material to study and the time to study must be plentiful. This present study fulfilled

all of these conditions. Designing a research question was then accomplished by examining and

evaluating the researcher‘s desire to study the selected topic area. A main research question was

established with corresponding sub questions that unpacked the desired understanding of the

case. A literature review was undertaken to flesh out the existing knowledge about the case, fuel

further queries, and refine the specifics of the area under study.

How data is gathered and analyzed is of utmost importance. Creswell underscores the importance

of a mixed approach to data collection, since ―it is useful to consider the full range of possibilities

for data collection in any study and to organize these methods by their degree of predetermined

8University of Melbourne, ―Case Studies Research Methods,‖ University of Sidney, under license from University of

Melbourne, accessed December 1, 2014 http://sydney.edu.au/business/_ _data/assets/pdf_file/0020/90362/Txt

_casestudy_research.pdf .

93

nature, their use of closed-ended versus open-ended questioning, and their focus for numeric

versus non-numeric data analysis.9

A well-constructed case study uses a number of research tools and techniques to establish

trustworthiness in the obtained results. A variety of data collection methods and sources, such as

face-to-face interviews, field observations, questionnaires, content analysis, and participant

observation techniques should be considered to provide a more comprehensive portrait of the

action under study. According to Creswell, the best data analysis techniques for case study

research include the following: 1) categorical aggregation, where the researcher gathers instances,

cases, or occasions into groups with the intent of yielding relevant meanings; 2) direct

interpretation, where each case is examined separately, broken down and rebuilt in a more

meaningful way; 3) pattern seeking, where patterns in the responses establish relationships within

the data; 4) naturalistic generalization, where knowledge is developed and applied to other cases;

and 5) detailed description, where traits or qualities of the action under study are exhaustively

depicted chronologically in order to evaluate how they affect the reactions and responses of the

involved parties.10

Prior to commencing data collection, all required permissions and guarantees of anonymity must

be organized, distributed, signed, retrieved, and secured in a password-protected hard drive. A

separate database to store the gathered data must be established and suitably secured. Data

collection should be executed systematically to reduce and hopefully eliminate errors.

9John W. Creswell, Research Design, Qualitative, Quantitative, and Mixed Methods Approaches, 2nd ed. (Thousand

Oaks, CA: Sage publications 2003), 17.

10

Creswell, Qualitative Inquiry, 153-154.

94

Interviews should be open-ended with ample time and latitude afforded the participants. Written

or tape-recorded field notes safeguard the accuracy of participant responses. Questions posed by

the researcher should be flexible and delivered in a conversational manner. Maintaining eye

contact with the participant allows the researcher to read the body language, gestures,

mannerisms, mood, and overall disposition of respondents. Securing permission to clarify a

participant‘s responses at a later time serves as an excellent exit strategy.

The above were taken into consideration as the methods were prepared before application and use

with the subjects of interest: Kasr Dobara Evangelical Church, its members, congregation and the

friends of the church.

Data analysis was to be the mechanism by which the research questions were answered. The

main research question was of primary concern and was assessed prior to any sub questions in

order to avoid tangential scripting. Maintaining a suitable and clear tabulation of the results

produced information that was easily comparable and that helped the researcher reach a verdict in

answering the research question.

The above procedure was kept in focus during this research and the resulting analysis was

according to the guidelines given. Writing up the report concluded the case study methodological

process. The results section included stories, reviews, and historical records found in literature,

opinions recorded from the media, interview transcripts and notes, tables and graphs, and other

depictions from respondents‘ questionnaires. The data was then compared to published literature

and similar cases to confirm or annul its validity. Reaching a reasonable conclusion from the

findings often leads to a set of new questions that warrant further investigation.

95

It should be noted that case study research is not limited to qualitative analysis. Instead, it can be

used quantitatively to obtain tabulated information and statistics on trends, attitudes and

behaviour patterns. Such is the situation in this study. A quantitative approach was useful at

different times, especially when targeting the masses of church members.

3.3. Data Collection

Multiple sources of information were the drive for the data collection process in this study. Quick

response surveys (Appendix B, D and E) were randomly distributed to members and friends of

the church. The questionnaire was distributed to members and regular attendees of the five main

worship services (the Sunday and Friday main church services, a Friday afternoon youth service,

a Monday evening prayer service, and a Thursday women‘s meeting). In total, 400 questionnaires

were completed by church members and staff.

Demographic information such as age, gender, and social status was recorded. Completing this

mostly multiple choice questionnaire did not take more than twenty minutes. The questionnaire

was also distributed to forty outside friends of the church. These people had had close

involvement with the church since the June 25 revolution.

All questionnaires were administered by pre-trained third parties, mainly leaders of each worship

service, to ensure the appropriate distribution for age and gender. This process also minimized

any possibility of bias. It was announced that participation in the survey was voluntary and

anonymous and would in no way alter the participant‘s relationship to the church or the

researcher. The third party provided clear instructions, explaining the purpose of the research and

answered questions during the data gathering process. Third-party assistants were chosen

96

according to their trustworthiness, position in the church, record of acceptance, and capability to

assume responsibility.

Interviews were conducted in a non-threatening, conversational style, using an interview guide

(Appendix C). Several categories of people within the church were asked to participate. These

categories included people at the pastoral level, full-time workers, and the lay leadership of the

church. Individual interviews were estimated to take an average of two hours to complete. In

reality they took no more than the specified time. Questions were open-ended to encourage

participants to engage freely in opinion sharing. Field notes were recorded by hand or by tape

where permission was granted. Counsellors were available to assist with flashbacks caused by

Post Traumatic Stress Disorder when recounting incidents in Tahrir Square, especially in the

initial eleven days after the January 25, 2011 uprising. The church provided a comfortable and

private area for counselling sessions.

An exhaustive content analysis of documents and media reports retrieved from government-

owned and private publications was undertaken. Recorded interviews that were aired and later

uploaded on social media and websites were transcribed and analyzed. The Kasr Dobara Church,

during the uprising and its aftermath, was the primary focus.

The observation method was also used as previously mentioned. In a case study of this type,

collecting and recording incidents and actions is a vital matter. Comparisons of trends and

reactions of the people under study reflect their value systems and how these have developed in

response to the external parameters, i.e. the revolution and violence starting in 2011.

97

3.3.1. Participant Selection - Interviews

The selection of potential interview participants from KDEC was fully dependent on the structure

of the church, beginning with the senior pastor and the executive committee. Together these

individuals oversee the four sectors of the church and report to a team of elders who are

considered to be references of accountability. Four more pastors assist in the leadership,

supervising the lay leaders who oversee the church, its vast membership and the several meetings

that take place. The interviewer first read out a ―Research Consent Form‖ to advise each person

of their rights and responsibilities before proceeding. This form had to be signed before starting

the interview. Each interviewee was advised that they might withdraw at any time without

penalty and that all information acquired prior to the withdrawal would not be used in any form.

Names of interviewees would not be revealed at any time during the research. All rights to

privacy were to be honoured. The names and contact information were recorded in a separate file

with a corresponding code on the interview forms. Contact information was only to be used if

further clarification or additional questions were required.

Figure 1: Church Organizational Chart

98

Interviews began with the senior pastor and the head and assistant of each sector. Under

the Executive Committee are the four sectors in the church (the ministry teams, the youth sector,

the external ministries, and the worship services). Representatives from the executive team and

the board of elders were interviewed, for a total of thirteen participants. (Later three of these

requested that their data not be included in this thesis.)

Interviewee Distribution

Category

Qty.

Gender

Male Female

The Elders 2 2 .

Senior Pastor 1 1 .

Executive

Committee 2 1 1

The Church

Ministry 2 1 1

The Youth Sector 2 1 1

The External

Ministries 2 1 1

The Worship

Services 2 1 1

Total 13 8 5

Figure 2: Distribution according to category and gender

99

3.3.2. Questionnaires

Four hundred church members and regular attendees (including staff) were selected to complete

the questionnaire. The distribution of respondents depended on the average membership at each

of the five main meetings (Fig. 3).

Average

membership

%

representation

Sample

distribution

1 Sunday pm Church service 1200 22 86

2 Friday am Church service 2000 36 144

3 Friday pm Youth meeting 1000 18 72

4 Monday pm Prayer meeting 1200 22 86

5 Thursday pm Women's

Meeting 150 3 11

Total 5550 100 % 400

Figure 3: Distribution of samples according to meetings.

Friends of the church comprised the third category of respondents. This group was

defined as those who are not part of the church and are of different faith, who became involved

with the church during the past three years. These people were invited to take part in any of the

gatherings and celebrations in the church that honoured the families of those who died or were

wounded in the uprising. Others came to sympathize with the Christians during the early church

attacks. Another group heard and was touched by the prayers that were aired in the Square

100

during the early days of the revolution and subsequently joined the church. Past volunteers were

also included in this grouping of respondents.

The distribution of the chosen interview candidates according to gender and faith background is

shown in Fig 4.

Sample

Number

Faith

Sample

Number

Men 30-60 yrs. 20

Christians 10

Muslims 10

Women 30-60 yrs. 20

Christians 10

Muslims 10

Total 40 40

Figure 4: Distribution of the friends of the church.

3.3.3. Content Analysis of Documents and Recorded Programs

During the initial days of the revolution, a plethora of material was disseminated through all

facets of media. Masses of people in the Square called out to show their dissatisfaction with the

system and to demand change. Articles and programs aired over the last three years, both general

and specific, were retrieved for consultation and revealed the reactions and contentions of

prominent figures. Witness testimony of what KDEC did during this tumultuous time was

explored and documented. Thousands of these testimonials exist. This valuable asset clarified the

occurrences of the revolution.

101

3.3.4. Direct Observation

The personal observations of the researcher in relation to the development and involvement of the

church in the revolutionary actions were noted. Changes that occurred during the last three years

were documented and highlighted. The fact that the researcher has been pastor in Kasr Dobara

Evangelical Church since 2010 gave him the right to conduct the observation process without any

hindrances. Being present before and during the revolution gave him an excellent opportunity to

interact with, observe and analyze the development of thinking and the change of ideology

among the Christians of KDEC and other Christians.

3.4. Timeline

The interviews started in July, 2014 and were conducted at a rate of approximately two per week.

In the meantime, I was transcribing and coding them as I continued doing the interviews. Second,

the distribution of questionnaires was also made in July, 2014. Compiling the responses of all

three groups started soon after in the third quarter of 2014. There was also the compilation of a

journal of daily activities that became helpful in the writing up of the final project. The final write

up began in December, 2014

102

Chapter 4

Results

The collected data was summarized and tabulated in order to extract information that would help

answer the sub-questions and, in turn, provide reasonable responses to the main research

question. Results of the questionnaire which was distributed to 440 regular attendees, members of

several meetings, staff, and friends of the church, were compiled into tables and finalized into

graphs. These are shown below according to category and numbered accordingly. A verbal

invitation was presented to the congregation in each meeting wherein they were asked to

reconvene in a smaller, more comfortable hall. Instructions on how to answer the questionnaire,

information consent details, and the rights and responsibilities of all individuals were clearly

explained and shown. Freedom was given to the attendees to choose to continue or to decline the

invitation and leave, not taking part in the survey. Confidentiality of information was

underpinned. An identical process was undertaken with all target groups.

Also presented are the results of the ―one-to-one interviews.‖ As the outcome of the first twenty-

six hours of dialogue, the product has been transcribed and summarized in a table found in

Appendix L. These ten interviewees were with a mix of leaders and friends of the church. There

were originally thirteen interviews, but three requested their responses not be used in the final

thesis. These ten interviewees preferred to keep their identity and information anonymous; thus

each was assigned a letter from the alphabet. The one-to-one interview questionnaire (list of

questions found in Appendix C), started with open-ended questions followed by a series of in-

depth questions delving into the opinions and feelings of the interviewees. What is recorded in

103

the tables was written with the consent of each individual as to the wording and the opinion

expressed in the interview. Each quote is a summary after a long discussion in answer to the

corresponding question. Each interview took on average three hours or more in some cases. A

second batch of twenty hours of recorded video interviews; conducted with leaders and friends of

the church, was recorded and compiled into two twenty-six minute presentations. These one-to-

one interviews were recorded with permission and names were kept after consent of participants.

These are found in the two videos (with transcript) named Outside the Fences Part I & II;

Appendixes F and G. The videos were produced in a joint agreement between the researcher and

Media House; a documentary on the revolution with written permission to use in the case study.

Then follows the recording of my observations made during the years before the January 2011

revolution, during the revolution, and after. I recorded the reactions and transformation in

reactions and handling of issues discussed in the thesis. This section is divided in three parts:

before the revolution, during the 2011 uprising, and the period that followed.

This chapter thus presents the results and outcomes of the compiled material from the several

methods used. The analysis of the collected data will appear in the next chapter.

4.1. Surveys

4.1.1. Characteristics of the Respondents

The questionnaires were preceded by a request for demographic information to be filled in and

submitted with the survey. No names were requested out of respect for the privacy of the

respondents. Demographic information included gender, age, area of residency, service(s) or

meeting(s) attended by the individuals, current position in the church, length of membership, and

104

level of involvement in the meetings. This list provided the most relevant tools in helping to

understand the trends observed in the research.

4.1.1a Gender Distribution

The two general service meetings (Sunday and Friday morning), showed a nearly equal gender

response to the survey invitation. The Youth and Staff meeting showed a majority male response.

The gender distribution was carefully chosen in the friends of the church group to have an equal

balance. In the women‘s meeting, only women responded.

105

4.1.1b Age Distribution

The Sunday and Youth meetings with the staff showed a tendency towards the younger

generation being in the majority. The Friday meeting and friends of the church showed the mid-

range. The women‘s meeting tended towards the older category.

Gender Distribution

Friday Meeting

106

4.1.1c Address Distribution According to Meeting

The majority of the members in all meetings, except the women‘s meeting, came from the Cairo

area. The women‘s meeting is nearly evenly distributed among the five major areas near the

church.

Nasr City 1%

Helwan 2%

Heliopolis 7%

New Cairo

2%

Cairo 57%

Maadi 7%

Giza 24%

Sunday Meeting Address Distribution Youth Meeting

Address Distribution

Nasr City

107

4.1.1d Services Attended Other than Their Own

Fifty percent of youth and 69 percent of women who completed the questionnaire attend the

Friday, Sunday, and Monday meetings. The Sunday and Friday members only attend the Monday

meeting as a very low percentage. The forty-five staff are mainly distributed between the Friday,

Sunday and Monday meetings.

109

4.1.1e Current Position in the Church

There is no visible common trend in the meetings.

Note: An active member is registered in the church, attends services regularly and is involved in

ministries and activities. A member is not regularly attending the church services and is not

involved in any church ministry or activity. A regular visitor is a non-registered person who is

regularly attending the church.

110

4.1.1f Level of Involvement in the Church

The Sacraments in the Sunday meetings show a higher percentage of involvement, while the

social events and the activities inside the church show an equal distribution. The service outside

the church shows an 80 percent involvement combining the ―very‖ and ―moderately‖ involved.

The youth meeting shows service inside the church to be the majority interest. Sacraments comes

next in level of involvement. The women‘s meeting shows a large involvement in practicing the

Sacraments, social service and the services in the church. The staff show a strong and moderate

involvement in all four areas studied. The percentage involvement is above 73 percent in all four

areas.

112

4.1.2 Participation and Belief System

This set of questions shows the percentage of participation in both the January 25, 2011 and June

30, 2013 activities. It also answers which set of beliefs Christians hold towards individual

participation and church participation in rising up against a ruler.

4.1.2a Participation in January 25 and June 30

The church meetings showed a nearly equal response to the January 25 Revolution, while on June

30, there was a noticeable increase in those who positively participated. The percentage ranged

from 72 to 90 percent. The friends of the church showed the same trend. Though the women‘s

meeting showed a very small response to January 25, the increase was noticeable in the June 30

uprising.

114

4.1.2b Should Christians Participate in Uprising?

The meetings showed a high agreement towards the right to revolt and express anger towards a

wrongdoing. The friends of the church shared the same opinion.

116

4.1.2c Should Christians use Violence to Correct Injustice?

All of the meetings and the friends of the church expressed an opinion against using violence.

Percentages ranged from 90 to 100 percent. The staff showed a slightly different distribution.

Thirty-two percent confirmed the use of violence as compared to 10 percent in the other

meetings.

117

4.1.2d Should the Church be Involved in Politics?

There was a higher tendency towards agreeing that the church should not be involved in politics.

However, there was a range of 25-30 percent of respondents who thought the church should be

involved in politics. To explain further, should the church as an entity have a political stand,

directing its congregation to vote in one direction or the other? Should the church express

political opinions? Here the results show that the majority members are against the church being

118

involved in politics. Here ―involved in politics‖ specifically refers to directing its congregation

towards one candidate or another.

119

4.1.2e Can Christians be involved in politics?

All target groups responded positively to the question. Thus they confirmed the right of

Christians to be involved in politics. It was also seen through the observation that Christians ran

for membership in parliament. Many took to the streets airing their opinions. The media was clear

in underpinning this observation.

120

4.1.2f Understanding the Relationship Between Church and Community

All meetings showed the conviction that the church should be deeply or moderately involved in

society.

121

67.4%

30.2%

2.3% 0.0%

20.0%

40.0%

60.0%

80.0%

100.0%

Deeply involved Somewhat involved Not involved at all

Staff

Understanding the relationship between church and community.

122

4.1.2g Church’s Role in Responding to the Affairs of the State or Community

The majority of church members in the different meetings agreed that the church has a role to

play in responding to community affairs. The friends of the church concurred.

92%

Friends of the Church Friday Morning

123

4.1.3 The Early Days of the Revolution

4.1.3a Are you Pleased with the Church’s Response to the Uprising?

The majority of the respondents agreed with the way the church responded during the uprising.

124

4.1.3b Where Were you During the January 25 Demonstration?

While the majority of respondents were interested in what was happening in the January 25

Revolution, they did not participate in the demonstrations. Less than 25 percent participated in

the initial demonstrations.

125

27.5%

50.0%

22.5%

0.0%

20.0%

40.0%

60.0%

80.0%

100.0%

At home doing nothing

At homefollowingthe action

In thedemonstration

Where were you during the Jaunary 25th demonstrations.

Friends of the Church

4.1.3c What Did You Feel About the Social Media Call to Demonstrate in Tahrir?

No general trend emerged. Mixed feelings prevailed.

127

4.1.3d What Was Your Initial Response to the January 25 Revolution?

While the prevailing trend was supportive, a considerable neutral response was also noticed. The

women‘s meeting expressed more neutral and opposing views compared to the meetings and the

friends of the church, who were more supportive.

30.0% 32.5% 37.5%

0.0% 0.0%

20.0%

40.0%

60.0%

80.0%

100.0%

Happy/Encouraged

Happy and afraid Skeptical Not happy at all

What did you feel when there was a social media call to demonstrate?


130

4.1.3e Did you Participate in the Tahrir Demonstrations During the January 25 period?

If Yes, Why? If No, Why Not? (Percentages are of the Total)

The majority of those who participated in the demonstrations wanted change. There was no

dominant reason for those who responded negatively.

132

Friends of the Church Friends of the Church

133

4.1.3f How Did You Feel When the Revolution Escalated into Violence?

The major response to the escalation was anger. Fear was also mentioned, but not as frequently as

anger. Friends of the church responded similarly.

Sunday Evening Youth Meeting

134

4.1.3g How Did You Receive the Top Leadership Decision to be Involved?

The average for all of the meetings was over 70 percent support for involvement.

Friday Morning

Sunday Evening

Youth Meeting

135

4.1.3h What Was Your Response to the Church Starting a Field Hospital?

The general trend was supportive in all of the meetings, including the friends of the church.

7.7%

46.2%

15.4% 15.4%

0.0%

10.0%

20.0%

30.0%

40.0%

50.0%

Supportive Supportive but cautious Neutral Not Supportive

Women's Meeting

Being part of the church, how did you receive the top leadership decision to be involved?

136

4.1.3i What was your Opinion when the Leadership of the Orthodox and Presbyterian Churches Called for Submission to the Rulers, and to Keep Away From the Demonstrations.

The combined opposition to the church call was 60 percent and above, except in the case of the

women‘s meeting. Their opinion was contrary to all of the other meetings. The women showed a

strong agreement with the church.

137

Reaction to the leadership of the churches in Egypt calling for the submission to the rulers, And to keep away from the demonstrations.



Sunday Evening

Youth Meeting

Women’s Meeting

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Staff

Friday Morning


139

4.1.4 The Muslim Brotherhood Period

4.1.4a Reaction to MB Taking Most of the Parliamentary Seats

A strong opposition opinion dominated the responses with a rating of 71 percent. If the category

―somewhat opposed‖ was added, the opposing opinion would have been over 85 percent.

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Reaction to the MB taking most of the

parliament Seats (Friday Meeting)

141

4.1.4b Reaction to the Muslim Brotherhood Winning the Presidential Elections

There was strong opposing reaction of 70 percent and above to the MB winning the presidential

elections. If the ―somewhat opposed‖ category was added, the total would have been over 85

percent opposed.

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4.1.4.c Reaction to the MB Changing the Constitution to Islamize the Country

A combined ―somewhat‖ and ―strongly opposed‖ opinion totalled over 90 percent. Friends of the

church showed a slightly less committed opinion. The combined opposition was 78 percent.

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What was your reaction to the MB changing the constitution to Islamize the country (Friends of the church)

146

4.1.4d What Did You Feel After a Year of Moving Towards a MB Dominated Government and Institutions?

There was an average of 92 percent of respondents who were opposed, including the friends of

the church.

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4.1.4e. Reaction to the Memorandum of Understanding Between the MB and the Presbyterian Church

The reaction was much milder than 5.1.4.c, Islamizing the country, and 5.1.4.d, MB dominated

country. It ranged between 60 and 80 percent.

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4.1.4f Why Did the People Call for a Rebellion Against the First Elected Civil President?

(Before and During the June 30 Second Wave)

All the meetings agreed that all four reasons combined were valid. The friends of the church

distributed their opinion between the four reasons combined and dissatisfaction with the outcome

after one full year.

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4.1.4g What Was the Impact of the June 30 Movement on the Church and Individuals?

The meetings showed an average of 55 percent involvement in the June 30 movement. An

average of 20 percent were supportive.

153

Strongly involved 59%

Was only supportive

17%

Neutral 10%

somewhat Opposed 6%

Strongly Opposed 8%

What was the impact of this movement on the church and the individuals? (Sunday Evening)

154

Strongly involved

28%

Was only supportive

47%

Neutral 25%

Somewhat opposed

0%

Strongly opposed

0%

What was the impact of this movement on the church and the individuals? Friends of the Church

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4.1.4h Was June 30th a Coup or a Second Uprising?

In all the meetings and friends of the church, 70 percent and above called it an uprising.

Uprising 93% Coup

7%

Coup or Uprising Sunday Evening

Uprising 100%

Coup 0%

Coup or Uprising Women's Meeting

Coup or Uprising Youth Meeting

Coup or Uprising Staff

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Uprising 80%

Coup 20%

Coup or uprising Friends of the church

4.1.4i Response to the MB Burning Churches and Christian Properties After the Deposing of the MB President

The interviewees expressed anger towards the burning of the churches. Percentages averaged 75

percent and above.

Coup or Uprising Friday Morning

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4.1.5 Church and the Community

4.1.5a What Role did the Revolution Play in the Daily Life of the Church?

Responses from all meeting and the friends of the church indicate that the revolution gave more

freedom to the church.

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Staff

Friday Morning

161

4.1.5.b. What Role did KDEC Play in Uniting the Denominations

The majority in all meetings believe that KDEC has played a pioneering role in uniting the

denominations in prayer and impacting the society.


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4.1.5.c What Role should Christians Have in Politics?

Over 75 percent of the people interviewed believe that Christians should have an active role in

politics.

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Active role 75%

Partially active

25%

Passive. 0%

Do nothing

0%

What role should Christians have in politics? (Friends of the Church)

4.1.5d How Can the Church have a more Constructive Role in Changing its Image, Leaving a Positive Life-Changing Imprint, and Ameliorating the Crisis Between Muslims and Christians in Egypt?

The majority agreed that creating initiatives to serve society is the most important strategy to

change the existing impression of the church. Creating and maintaining an ongoing

Christian/Muslim dialogue will reduce crises between these groups.

65.5%

23.6% 10.9%

0.0% 0.0%

20.0%

40.0%

60.0%

80.0%

100.0%

Create initiativesinvolving Christiansserving the society

Create initiativesinvolving Christian and

Muslim Dialogue

Christians to strive totake leadership roles inpolitics and government

positions

Do nothing

How will the church have a more constructive role in changing the impression, annihilating the crisis between Muslims and Christians ( Sunday Evening)

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4.2 Individual interviews

This section is the result of twenty-six hours of dialogue, the outcomes from the ―one-to-one

interviews‖ of which the transcript is found in Appendix L. These ten interviewees are a mix of

leaders and friends of the Church. These are the ones who preferred to keep their identity and

information anonymous; thus each was assigned a letter from the alphabet. (There were thirteen

interviews in fact, but three participants requested that their responses not be used in this thesis.)

The ―one-to-one interview questionnaire‖ (list of questions found in Appendix C), started with

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open-ended questions followed by a series of in-depth questions delving into opinions and

feelings of the interviewees. What is recorded in the tables was written with the consent of each

individual as to the wording and the opinion expressed in the interview. Each quote is a summary

after a long discussion in answer to the corresponding question. Each interview took on average

three hours or more in some cases. Another twenty hours of recorded video interviews, conducted

with leaders and friends of the church, were recorded and compiled into two twenty-six minute

presentations. These one-to-one interviews were recorded with permission and names were kept

with the consent of participants. They are found in the two videos (with transcript) entitled

Outside the Fences Part I & II; Appendixes F and G.

4.2.1 Participation and Belief system

What is Your Understanding of the Relationship Between the Church and the Community?

Most interviewees stated emphatically that the church should be involved in the community and

be as ―salt and light.‖ As a whole, the church should not be involved politically, but it should

encourage its individual members to become and remain involved.

Do You Believe the Church has a Role to Play in Responding to the Affairs of the State or

Community?

The respondents mainly agreed that the church as an entity should not play a direct role, but

should teach its members the principles of social justice and community development. The

church should also take part in building schools, hospitals and other support facilities. It is clear

that its figures throughout history have changed the society.

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Are You Pleased with the Church’s Response During the Uprising?

The vast majority of the comments were positive, supportive, and clearly demonstrated continued

appreciation. Only one interviewee was not pleased with how the church reacted to the

revolution.

4.2.2 The Early Days of the Revolution

Where Were You During the January 25 Demonstrations?

Approximately 50 percent of the interviewees attended the demonstrations while the balance

stayed home or were scattered in random places.

What Did You Feel When There was an Internet/Social Media Call to Demonstrate in

Tahrir?

Approximately 20 percent of the interviewees said they felt it was time for them to do something,

while the vast majority held mixed feelings.

What Was Your Initial Response to the January 25 Revolution?

A little over 60 percent of the interviewees approved of the revolution. The balance had mixed

feelings.

Did You Participate in the Tahrir Demonstrations During the January 25 Period?

If yes, why? About half of the interviewees felt the time was right to express their opinion of the

oppression they were suffering.

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If no, why? About half of the interviewees were afraid of the consequences.

How Did You Feel When the Demonstrations Escalated Into Violence?

All interviewees expressed anger and confusion. Only one person fully expected violence to erupt

at some time during the demonstrations.

As a Member of the Leadership of the Church or a Friend of the Church, how did you

Receive the Top Leadership Decision to be Involved?

Over 80 percent of interviewees stated that they were proud of the decision.

What Was Your Response When you Heard the Church Started a Field Hospital?

Over 80 percent of all interviewees stated that they were proud of the decision.

Before Mubarak Stepped Down, the Leadership of the Orthodox and Presbyterian

Churches in Egypt Advised People to Submit to the Rulers and Stay Away from the

Demonstrations. What Was Your Personal Opinion?

Approximately 70 percent of the interviewees opposed the action of the church, while 20 percent

defended the decision. Only one interviewee (10 percent) denied that the church called for such

action.

4.2.3 The Muslim Brotherhood Period

What Was Your Reaction to the MB Taking Most of the Seats of the Parliament?

The vast majority of the interviewees displayed dissatisfaction and anger, while one expected the

outcome.

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What Was Your Reaction to the MB Winning the Presidential Elections?

The vast majority of the interviewees were disappointed, angry, and sad, while one of the ten

showed very little emotion since they expected it to happen.

What Was Your Reaction to the MB Changing the Constitution to Islamize the Country?

Most of the respondents were disappointed, disagreed with the policies and overtly expressed

their rejection of what was occurring. Again, one person expected it to happen.

What Did You Feel After a Year of Clearly Moving Towards a MB Dominated Government

and Institutions?

The vast majority of the interviewees openly expressed their disappointment, anger and

disagreement. About 20 percent went so far as to refer to it as a dark era of Egypt.

What Was Your Reaction to the Memorandum of Understanding (MOU) Signed by the MB

and the Presbyterian Church in Egypt?

Approximately 40 percent of the interviewees did not hear anything about the MOU, 10 percent

defended it, and about 30 percent were angry. The balance of 20 percent did not comment.

Why Did the People Call for a Rebellion Against the First Elected Civil President?

The vast majority of the interviewees stated that president did not deliver on his election

promises, and relinquished power to the Muslim Brotherhood, who used oppression against

Christians, excluded other parties, and routinely served interests other than those that would

benefit the country.

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What was the Impact of this Movement on the Church and Individuals?

All interviewees felt encouraged and hopeful. Prayers were raised in the church.

The World called June 30 a Coup, While the Majority of Egyptians Referred to it as the

Second Uprising. What Do You Believe it Was? Why?

Over 70 percent of the interviewees referred to the June 30 event as a second uprising, while 10

percent explained it away as a different type of voting. The balance referred to it as a coup

(technically).

What Was Your Response When you Heard of the MB Burning Churches and Christian

Properties After the Deposing of the MB President?

The vast majority of interviewees felt angry that the violence was occurring, but were proud of

the peaceful response of the Christians. Sadness and grief prevailed when the losses of life and

property were mentioned.

4.2.4 Church and Community

What Role Did the Revolution Play in the Daily Life of the Church and its Services?

An overwhelming response included statements that the church trusted the leadership of God and

His intervention in history; members became more courageous; the church gained more freedom;

and there was a noticeable presence of Muslims in the churches.

What Role did KDEC Play in Uniting the Denominations in Prayer and Working Together

to be More Effective in Impacting the Society?

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Approximately 60 percent of the interviewees confirmed that KDEC has been taking a leading

role while 30 percent did not comment. One interviewee was against this trend.

4.2.5 Biblical Issues

How Did the Revolution Force KDEC to Revisit its Theological, Faith, and Pastoral

Perspectives?

Approximately 60 percent of the interviewees believed that it was a natural process and, over

time, that circumstances helped develop their way of thinking. The emerging attitude of venturing

out into society and serving the nation became a focal point. About 40 percent did not comment

because they were from outside the church.

Where Will the Love Outreach Find its Place and be Adopted into the Church?

According to one interviewee, ―It should be adopted outside the church and led by the Spirit.‖

What Role Should Christians Have in Politics?

Approximately 70 percent of the interviewees stated that Christians should take an active role in

the political arena.

How Can the Church Have a More Constructive Role in Changing its Image, Leave a

Positive Life-changing Imprint, and Annihilate the Crises between Muslims and Christians

in Egypt?

According to one interviewee, ―We will never ‗annihilate‘ the gulf but may build some

encouraging bridges through our love and participation with Muslims in rebuilding Egypt.‖

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Another interviewee said, ―When Christians continuously show love and accept others

irrespective of their background, then we can leave a positive impact.‖

4.3 Observations

Upon my return to Egypt in 2010 to serve as senior executive pastor in the Kasr Dobara

Evangelical Church (KDEC), I started to record my observations. These observations are written

below in divided sections: before, during and after the revolution. These observations are not just

observations from seeing, but also from interacting and receiving feedback and impressions from

people I interacted with.

4.3.1 Observations before January 25, 2011

a) Prior to the revolution, Christians in general still isolated themselves from the rest of the

society. Pastor Gohar Azmy (Video 1–2:06 and 4:03) mentioned that Christians were living in a

―parallel society.‖ He also called it a ―substitute society.‖ He went further and explained that

Christians responded in such a way because they were marginalized from politics, sports, high

ranking office, while writer and thinker Osama Salama confirmed the observation (Video 1-

2:08). Copts became politically isolated in the 1960s and socially isolated in the 1970s. Mr Farid

Zahran, Vice President of the Social Democratic Party (Video1-5:09), explains this isolation as

the result of more freedom given to fundamentalists to attack Christians in the 1970s.

b) In November 2010, for the first time in decades, Christians aired their frustration against the

oppression in a practical way. The police force came with a heavy hand against the church in

Omraniya, stopping the construction. Christians stood up against this oppressive action. Clashes

between Christians and the police resulted in three dead and many wounded. Pastor Refaat Fekry

(video 1 – 15:56) says, ―It was the straw that broke the camel‘s back. Christians demonstrated for

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the first time outside the fences of the church…outside the Cathedral walls. They blocked the

roads near the Giza Governorate headquarters.‖ Ashraf Ramelah put it in another way: ―Having

reached the point of no return regarding abusive police brutality, Coptic protestors cried out for

freedom of religion and demanded equal treatment under the law in order to build their place of

worship. In addition, these protesters demanded that Mubarak step down. Police retaliated by

attacking protesters, killing three and injuring many. These actions were not caught on camera,

and they certainly were not sparked by Facebook organizers.‖1

c) Christians were shocked at the January 1 suicide bombing of the church in Alexandria.

Counselling sessions increased in number and the main subject was the bombing and divine

protection. There was a spirit of anger expressed in many of the conversations. Bombings, let

alone suicide bombings, were unheard of in Egypt and especially in the large cities. The Muslim

community was also shocked and the feeling of safety was eroding. Muslims also showed

solidarity with Christians on January 7, the Eastern Christmas, by attending mass in churches all

over Egypt.2

4.3.2 Observations During the Events of January 25, 2011

a) Kasr Dobara Evangelical Church (KDEC), its leadership and members, were strongly affected

by the January 25, 2011 revolution. They joined in the demonstrations from the very beginning.

1Ashraf Ramelah, ―The Egyptian Revolution and the Role of Copt,‖ American Thinker, April 10, 2011, accessed

November 10, 2015, http://www.americanthinker.com/articles/ 2011/04/ the_egyptian_revolution_and_th.html

2 Ian Lee, ―Egypt's Muslims support Coptic Christians on Religious Holiday,‖ CNN January 7, 2011, accessed

November 18, 2015, http://edition.cnn.com/2011/WORLD/ meast/01/07/egypt.coptic.church.attack/

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The KDEC church has a membership of 8,000. This church is involved in reaching out to the

community and the region. This outreach is made through missions, sports, camps, television, a

discipleship school, the freedom ministry (drug, sexual and physical abuse, etc.) and festivals.

Most of this is from the spiritual aspect. There is also a mercy ministry that helps the needy by

supplying a small portion of their daily needs. The church has a small outpatient hospital, a set of

clinics and the one-day operation room.

Geographically, KDEC is located in the heart of Cairo. Most of the main diplomatic envoys,

government offices, Parliament, and the Shura Council (upper parliament) are close by. The

majority of the congregation is under the age of forty. Members come from well-to-do and

educated families, holding prominent executive positions.

The geographical closeness of the church to Tahrir Square made the members more involved

from the initial days. Many members aired their opinions next to their Muslim comrades in a

unique cohesion that reflected the union of the nation. This is also mentioned by Osama Salama‘s

comment in Video 2 (6:10). The leaders were asked to lead worship and prayer in a show of

solidarity. Labib Meshreky (Video 2 - 6:56), one of the worship leaders who led the multitudes in

the square in prayer and worship seeking God‘s intervention, records his change of attitude and

growth of love for the people. Mr. Salama underpins the observation in general on the Christians

(Video 2 - 6:31).

b) When the revolution turned serious, with clashes between the government and the

demonstrators, both parties suffered injuries. The KDEC members immediately erected a field

hospital. The injured received treatment without hesitation and irrespective of their affiliations.

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The offers of aid from these Christians stood in stark contrast to the traditional norms of the

society where Christians separated themselves from the community. Pastor Refaat Fekry

underpins this observation (video2 – 10:11). This attitude earned KDEC the nickname, ―the

Revolution Church,‖ since it became a safe haven for many people during the fighting. What

Kasr Dobara did was the first of its kind. Both Christians and Muslims sought medical help and

trauma counselling.

c) It is also noteworthy that others avoided contact; when the bloodshed began they left the

country. This did not apply to Christians alone, but to many Muslims, who were afraid of the

consequences. Negar Azimi wrote in the New York Times Magazine of the progress of thinking

that led to Christians fleeing the country.3

4.3.3 Observations after January 25, 2011

a) Later, Christians were actively involved in politics; they expressed their opinions and took to

the streets. They even participated in the elections; they went out of their homes in multitudes and

were obvious when standing in the voting lines. Nathan Hollenbeck also observed this in his

article: “Now, even widows who—in accordance with Egyptian cultural norms and social

expectations—have hardly set foot outside their homes since the death of their husbands 20 years

ago are emerging from their social quarantine to vote. The revolution has awakened an awareness

3 Negar Azimi, ―In Egypt, the Lure of Leaving,‖ The New York Times, August 26, 2011, accessed November 25,

2015, http://www.nytimes.com/2011/08/28/magazine/in-egypt-the-lure-of-leaving.html

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of the possible for even the rural poor in Egypt, and those like the widow and orphaned-fatherless

who are on the margins of civic and social access.‖4

b) A clear change in the attitude of the members was noticed; they started caring even more about

the society. A year into the Revolution many companies closed down. Unemployment increased

drastically. The KDEC started the food bank initiative.

The daily prayer for Egypt increased in popularity as people began to pay more attention to the

condition of the country. The congregation came to understand its crucial role in interceding on

behalf of the nation. Prayer meetings involved various denominations. The result of this prayer

was felt in the political arena, eventually leading to positive change.

A surge in attacks on churches and other Christian property was noticed. Surprisingly, victimized

Christians did not run away as expected. Instead they prayed more fervently for peace to prevail

and for change in the condition of the community.

The need for counselling increased due to the traumatic experiences people went through during

the years following January 25. Many openly demonstrated signs of insecurity, paranoia, and

personal loss. Counsellors were urgently needed to help them regain their equilibrium. An inner

healing ministry was activated, where, on a daily basis, counsellors held both group and

individual sessions to help people from all religious backgrounds deal with depression and fear.

4 Nathan Hollenbeck, ―Washington Post on Copts in Egypt and America,‖ Coptic Orphans Blog, September 22,

2011, accessed November 10, 2015, http://www.copticorphans.org/blog/2011/09/washington-post-on-copts-in-

egypt-and-america/.

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c) More people left as the Muslim Brotherhood took over the country and worked at Islamizing it.

Even moderate Muslims decided to leave the country. This was noted in several newspapers, one

of which was The Telegraph, which posted an article on Christians fleeing the country after the

Islamic takeover.5

d) Christians played a large role in the downfall of the Muslim Brotherhood after they took over

the country. Christians took to the streets on June 30, 2013, along with the rest of the population.

It was clear people were encouraging each other to go down and express their dissatisfaction with

the outcome of the first uprising. The Muslim Brotherhood mentioned this clearly and within

forty-eight hours their supporters had attacked and burned over ninety churches and Christian

property all over Egypt; the style with which the property was dealt with was similar in all

incidents. They even attacked and burned shops, homes and cars of Christians in a similar style.

5 Richard Spencer, ―Egypt Coptic Christians Fleeing the Country after Islamist Takeover,‖ The Telegraph. January

13, 2013, accessed November 27, 2015, http://www.telegraph.co.uk/news/worldnews/

africaandindianocean/egypt/9798777/Egypts-Coptic-Christians-fleeing-country-after-Islamist-takeover.html .

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Chapter 5

Discussion of Results

According to Robert Schreiter, and as noted in Chapter 2, ―Theology becomes important,

especially when a congregation is faced with a major change and important decisions about its

future.‖1 There has been a great renewed interest in theological questions in Egypt in the twenty-

first century, in light of the turbulent events, and this renewed interest is reflected also in the

results of the survey.

The research question for this study is as follows: In what ways will the civil uprising of

January 25, 2011, and the years that followed, force the Kasr Dobara Evangelical Church

in Cairo, Egypt, out of its traditional functions and into exerting an unprecedented

influence in the society?

In order to reach a clear and more complete understanding of the research question, in this

chapter I analyze the survey data and interview responses in relation to the theological findings of

Chapter 2 using the following sub-questions:

Question One: What role did KDEC play in uniting the denominations in prayer and working

together to be more effective in influencing society? (see graphs 4.1.5b, and Appendix L).2

1Robert Schreiter, ―Discovering and Doing,‖ in Theology in the Congregation, ed. Nancy Ammerman et al.

(Nashville, TN: Abingdon Press 1998), 25.

2These numbers refer to the numbering of the graphs in Chapter 4.

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As noted in the historical discussion in this work, after the American and English missions

arrived in Egypt, there began a 150-year feud between the Protestant Church and the indigenous

Orthodox Church, the main reason being that the Protestant Church was accused of stealing

members from other churches. The feud was also fuelled by the fear felt by all Egyptian

Christians over the Islamic invasion, for when the missions arrived in Egypt, the activity of the

Protestant denomination was likened to the Islamic conversion.

With this historical division in the background, survey data revealed that an average of 70 percent

of 440 respondents drawn from member groups of KDEC, as well as friends of the church,

believe KDEC has played a pioneering role in uniting the divided Christian denominations,

largely through prayer meetings. Another 19 percent of respondents believe that KDEC played

the initial role of catalyst in bringing about this newfound unity. (Here the difference between a

catalytic and pioneering role is that the former sets the wheel of change in motion, while the latter

signifies an ongoing leading role throughout the change process.) Taken together, however, the

figures suggest close to 90 percent of respondents affirm the view that KDEC was at the forefront

of change in this matter (see graphs 4.1.5b).

Interviews and observations further illustrate this perception of KDEC as a role model motivating

other churches to behave in similar ways, especially in relation to prayer meetings. In a

representative response from ten one-on-one interviews, Interviewee H responded as follows:

―The messages from the pulpit of KDEC were always messages calling for forgiveness, unity,

love and hope for all Egyptians. All this had a major impact in unifying many church leaders and

were even admired and talked about openly between moderate Muslims‖ (see Appendix L).

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In this way, KDEC embodied and continues to embody Stephen Bevans‘ model of prophetic

dialogue, discussed in Chapter 2 of this thesis. The dialogical prayer that the KDEC is engaged in

(along with other churches) demonstrates that ―the spirit of God is constantly at work in ways

that pass human understanding and in places that to us are least expected.‖3

Here I would like to quote Bevans and Schroeder‘s definition of prophetic dialogue again, for this

definition captures precisely the process that has now begun in Egypt through the prayerful

activities of the KDEC.

Mission is dialogue. It takes people where they are; it is open to their tradition as and

culture and experience; it recognizes the validity of their own religious existence and the

integrity of their own religious ends. But it is prophetic dialogue because it calls people

beyond; it calls people to conversion; it calls people to deeper and fuller truth that can

only be found in communion with dialogue‘s Trinitarian ground.4

The new political activism of the churches in Egypt can be considered a form of prophetic

dialogue for several reasons. It is prophetic because, in the tradition of liberation theology, it

points to the injustice and persecution that it finds in the society and speaks out against it. The

churches in Egypt, and particularly the KDEC, began to speak out as never before, and have

continued to do so. It is also prophetic because it is prayerful and ―calls people beyond.‖ The new

and prayerful activism can also be considered dialogical, because there has been an

unprecedented coming together with Muslims, both during the revolution and afterwards. There

3World Council of Churches, ―Ecumenical Affirmation: Mission and Evangelism,‖ quoted in Stephen Bevans,

―Themes And Questions in Missiology Today,‖ Missionaries of the Precious Blood, accessed January 3, 2016,

http://www.cppsmissionaries.org/?wpfb_dl=197, 1.8.

4Stephen P. Bevans and Roger P. Schroeder, Constants in Context: A Theology of Mission for Today (Maryknoll,

NY: Orbis, 2009), 283.

182

has also been increased dialogue within Egyptian Christianity, i.e., between the denominations:

Protestant and Orthodox.

There were significant increases in the number of worshipers attending national prayer rallies

organized by KDEC. The inaugural prayer rally that combined all three denominations was held

in the Saint Simon Cave Church on November 11, 2011. Over 40,000 people attended the

overnight prayer meeting that began at 6:00 p.m. and concluded at 6:00 a.m.5 What followed

were numerous other similar rallies across Egypt, the last of which was held in 2014 in the Wadi

area, which is halfway between Cairo and Alexandria. With a physical attendance of 15,000 or

more worshipers from all over Egypt, worshipers spent three days of prayer, intercession and

worship. These same rallies that are initiated, organized, and perpetuated by KDEC, are also

routinely followed by between seven and eight million people on live satellite television and by a

further 963,000 via the internet and social media all over the world,6 This phenomenon is the

subject of a comment by Interviewee H, who notes that ―KDEC gained the reputation of being

the Tahrir Church, in other words, the Revolution Church. So, young people across Egypt, from

all denominations, were rallying behind KDEC message. The worship and prayer meetings of

KDEC were followed by millions of Egyptians through the satellite broadcasting‖ (see Appendix

L).

As noted in Chapter 2, Bevans proposes six elements of mission he considered suitable for the

twenty-first century. These elements were 1) witness and proclamation; 2) liturgy, prayer, and

5 Wafik Wahba, ―Egypt‘s Remarkable Prayer Gathering,‖ Sunday November 2012, Tyndale University College and

Seminary, accessed February 12, http://www.tyndale.ca/news/egypts-remarkable-prayer-gathering.

6 Michel Helmy, Kasr Dobara media ministry. Telephone interview by assistant researcher, February 8, 2015.

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contemplation; 3) justice, peace, and the integrity of creation; 4) interreligious dialogue; 5)

inculturation; and 6) reconciliation.7 The sweeping prayer movement that was initiated and

perpetuated by KDEC encompasses all of these six elements, to a greater or lesser extent

Question 2: How did the revolution force KDEC to revisit its theological, faith, and pastoral

perspectives? (Reference graphs# 4.1.2b, 4.1.2c, 4.1.2d, 4.1.2e, 4.1.2f, 4.1.2g, 4.1.3d, & 4.1.3j).

The vast majority of survey respondents (i.e., 80-90 percent), from across the entire spectrum of

groups, all stated that the church should be deeply involved in the surrounding society by

providing services such as hospital care, education, and food for the needy as well as other forms

of community service (see graphs 4.1.2.f and 4.1.2g). This recalls the words of St. Francis of

Assisi, who said: ―Preach always; if necessary use words.‖8 St Francis was arguing that the role

of the Christian is to live a life that reflects Christ in its care for the needy, rather than merely

preaching the good news. Pope Paul VI has also remarked that the first means of evangelization

is an authentic Christian life (which includes care for the poor and the oppressed.9 As mentioned

in Chapter 2, Bosch has a similar saying that captures this insight: ―The deed without the word is

dumb, and the word without the deed is empty.‖10

This is echoed by Labib Meshreky from

KDEC, who comments that ―the church should exist without fences. It should be available to

people on the streets presenting Christ to them. For years, we waited for people to come inside

7Bevans, ―Themes and Questions,‖ 5-11.



10David Bosch, Transforming Mission, Paradigm Shifts in Theology of Mission (Maryknoll, NY: Orbis Books 2014),

420.

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the church to see Christ. But the church is the community of believers…who live outside the

walls of the church‖ (see video transcript, Appendix G). The church thus lived out its renewed

pastoral perspective.

When it comes to the church getting involved in politics, an average of 70 percent of the

respondents disagreed. In their view, pastors should give counsel to the congregation without

imposing their own convictions and political views on others. However, pastors leading followers

to a deeper level of understanding of politics was considered an acceptable activity. Interestingly,

and slightly contradictorily, while respondents were significantly opposed to the church as an

institution becoming involved in politics, they were heavily in favour of individual Christians

doing so. The historical section in Chapter 2 described in detail the increasingly difficult political

situation facing Christians in Egypt, and ways that Christians were marginalized in the

public/political spheres, especially from the twentieth century onwards. It has thus not been easy

for Christians to engage in greater political involvement of the kind seen in recent years.

In spite of this, the different groups registered approval rates for individual Christian involvement

in politics that ranged between 83 and 100 percent (See graphs 4.1.2d and 4.1.2e.), which

arguably suggests a shift in perspective on the relation between Christianity and politics. I discuss

this response to the perceived role of individual Christians in politics in more detail in relation to

Question 4 (below). Interview data underscored the idea that, pastorally, the church should be

responsible for the development of the individual who, in turn, then becomes an effective citizen

concerned with community development. Thus Bishop Mounir Hanna of the Episcopal Church of

Egypt, North Africa and the Horn of Africa, commented that the role of the church is to

encourage its youth to have their own opinions and think critically and positively about society.

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He added that if Jesus were to appear in our present-day society, He would not simply sit in a

cathedral, but would circulate among and interact with regular people, living openly among them

(see video transcript, Appendix G).

Question 3: When will Love Outreach find its place as part of the church? (Reference graphs #

4.1.3h, 4.1.3i, and 4.1.4g)

The decision of the church to become involved in serving the community during the revolution

was supported by the majority of respondents. Thus graphs 4.1.3g show the top leadership‘s

decision for involvement supported either fully, or ―with caution‖ by an average 75 percent of

church members and staff. This involvement initially took the form of the establishment of a field

hospital, an initiative that was supported by 90 percent of survey respondents. Graphs 4.1.3h

reveals that the majority of respondents were either supportive, or ―supportive but cautious‖

about the field hospital, with the women‘s group being the most cautious. Of the eleven

respondents from the women‘s group, 61.5 percent were supportive, with another 31.8 percent

―supportive, but cautious.‖ This contrasts with the youth group, where 80.4 percent of 72

respondents were fully supportive, and only 13.7 indicated their support was accompanied by

caution. (Because it is a much smaller sampling, it is probably wise not to draw strong

conclusions from the results of the women‘s group.)

Looking back at Niebuhr‘s various models of the relationship between Christ and Culture,

discussed in Chapter 2, the church‘s increased outreach in the society (led by KDEC in the first

instance) can be seen as most closely adhering to the model of Christ transforming Culture.

Niebuhr argued that it is not possible or even desirable for Christians to separate themselves from

society/culture. Christians, he said, have a dual identity. They are part of the society, but do not

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belong fully to the world. The Christian longs for and is attracted to his or her heavenly home,

but also identifies with the country where he or she lives. This, Niebuhr says, is how Jesus‘

character is also.11

After witnessing this outreach, people of all denominations and faiths volunteered, including

Muslim doctors who took turns caring for the wounded. When confronted with the question of

whom the hospital would serve, Eva Botros, Director of the field hospital, immediately

responded that service would be provided to any wounded person, regardless of the side they

were supporting (see video transcript, Appendix G). This approach mirrors the impartiality of the

love of Christ, and is also affirmed in the missiological literature discussed in Chapter 2. Nearly

all the hospital supplies were donated by people of all descriptions from all over the city.

A trauma-counselling ministry soon accompanied the field hospital to assist those people who

had suffered severe attacks or lost loved ones. Director Botros believes that the church should

live the role that Christ called it to do and stated, ―Not only by sermons, services and worship but

by taking Christ as its role model, who went around doing good and healing all those under the

devil‘s power‖ (see video transcript, Appendix G).

The one-on-one interview responses revealed that it was well-known in society that the KDEC

assumed a proactive role in serving the community by venturing out and addressing the needs of

individuals. In this way, the church demonstrated the message of Good News. These actions

were affirmed by Interviewee I, who stated: ―The teaching, worship, outreach and interaction of

the church within the larger society should be a reflection of who Jesus Christ is. Therefore the


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church should encourage individual involvement in the fields of education, health, social support

networks, relief in disasters, poverty reduction as well as the professional world. The church

should model, challenge and support Christ-like characters within family relations (e.g. family

counseling, family education, etc.) as well as state relations (e.g. politics, revolutions, legislative

activities). However, the boundaries of these three spheres of ‗power and authority‘ should be

well kept and guarded‖ (see Appendix L).

To sum up the responses to Question 3, Love Outreach is adopted by the church to serve the

community, irrespective of gender or faith. Its motive is to serve the individual person in the

same way Christ did and continues to do through the Church and its members. The specifics of

Love Outreach resonate with several models explored in the theological section of this thesis: in

particular Niebuhr‘s ―Christians Transforming Culture‖; and mission as Missio Dei and prophetic

dialogue, as outlined by Bevans and Bosch in their seminal works.

Question 4: What role should Christians have in politics? (Reference graphs # 4.1.2a, 4.1.3b,

4.1.3f, 4.1.4 [all] and 4.1.5c)

As noted in relation to Question 2, while survey respondents did not feel the church should be

involved in politics as an institution, they were overwhelmingly in favour of Christians as

individuals getting involved.

Thus survey responses reveal that between 75 and 90 percent of the 440 respondents believe

Christians have the right to revolt against an unjust ruler (see graphs 4.1.2b). Most in favour of

this right were the youth, at 88 percent of 72 respondents, followed by staff and members of the

Friday morning meeting at 88 percent of 45 staff members and 88 percent of 144 Friday morning

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respondents respectively. The women‘s meeting members were less enthusiastic about the right

to revolt at just 53.8 percent of 11 respondents. Again, the smaller sampling of women needs to

be taken into account here.

The congregation‘s concern about the politicization of the church as an institution, can be

understood in terms of the history of Christianity in Egypt, where Christian faith tended over the

course of centuries to become more spiritual and private than outward and practical, and this

because of the increasing isolation of Christians within the majority culture.

However, there are times when political involvement by the church is not only acceptable, but

mandated, as Charles Finney points out in relation to the American revolution: ―Revolutions

become necessary and obligatory, when the virtue and intelligence, or the vice and ignorance of

the people demand them….When one form of government fails to meet the necessities of the

people any longer, it is the duty of the people to revolutionize…. In such cases, it is in vain to

oppose revolution; for in some way the benevolence of God will bring it about.‖12

And indeed, the survey findings revealed that the majority supported the right of individuals to

participate in a revolution. Survey findings also revealed, however, that while the majority are in

favour of the right to participate in a revolution, that does not mean they are in favour of a violent

revolution. Between 90 and 100 percent of the 440 respondents were adamantly opposed to the

use of violence in response to violence or to effect change (see graphs 4.1.2c). This conviction

was confirmed when Christians of KDEC responded with composure and prayer to the extreme

violence perpetrated against them after the Muslin Brotherhood was overturned. In just two days,

12Charles G. Finney, Finney’s Systematic Theology (Minneapolis, MN: Bethany House Publishers, 1994), 12.

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over 150 Christian properties, i.e., churches, church-related facilities, schools, orphanages, shops,

and homes were attacked and/or torched. Many more Christians were assaulted and/or murdered.

The Christian reaction was one of serenity as Christians gathered in burned out churches all over

Egypt, praying for God to intervene. This opposition to violence is in line with all the

missiologists discussed in Chapter 2. None advocate violence. Resistance must always be

prayerful and peaceful, if it is to be of God, if it is to be a reflection of the Missio Dei.

There is evidence to suggest that Christians became more courageous as a result of the

revolution, or as Interviewee F put it, the revolution ―helped church members and congregation

to go beyond their usual ways and be engaged in the community and not segregated or isolated‖

(See Appendix L). When comparing Christian involvement in politics between the January 25

and the June 30 uprisings, a surge of nearly 40 percent was clearly discernable in the area of

political participation, as indicated by membership at meetings (see graphs 4.1.2a).

Survey data revealed strong opinions in the political arena. It was evident that Christians held a

definite understanding of the situation. Thus more than 50 percent of the 247 respondents who

participated in demonstrations say they did so because they ―wanted change‖ (see graphs 4.1.3e).

The majority expressed anger that the revolution degenerated into violence, and an overwhelming

majority expressed very great anger at the burning of churches by the Muslim Brotherhood.

Graphs 4.1.4i are interesting, in that the women‘s group, normally much more cautious in their

responses than the other groups, reflected the highest response with 10 out of 11 respondents

either ―angry‖ or ―very angry and spoke out‖ about the burning of churches.

The strength of the convictions of Christians that came to the fore in the revolution are evidenced

also in the one-on-one interviews (see Appendix L), where respondents expressed their

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convictions clearly. Thus, according to Pastor Ghar Azmy, Assistant Secretary of the Synod of

the Nile Evangelical schools, it is usually a minority that initiates change in society and country.

Minorities have the power to change the structure of the society, its values, and priorities. In his

view, Christians must realize this truth and act upon it by joining political parties to influence the

society (see transcript, Appendix G).

After the revolution, some Christians of KDEC members and other Christians became involved

in the government via parliament and in the council that drafted the constitution. Bishop Mounir

argues that the church must raise political awareness among its members to help Christians

become more proactive. As the salt and light of the world, Christians must take this active role in

politics (see transcript, Appendix G).

Charles Finney expresses a similar point as follows, ―To state that Christians are to obey the

ruling system and evade in participating to choose who will lead them is utter nonsense and

void.‖13

This same point was affirmed in the survey data where, as noted, there was a positive

response to the question whether it is permissible for a Christian to participate in an uprising

against a ruler. Between 73 and 88 percent of the 440 respondents agreed, except for the

women‘s group, where the numbers were noticeably lower, with just six of the eleven

respondents agreeing (see graphs 4.1.2b).

Question 5: How can the church have a more constructive role in changing its image, leaving a

positive life-changing imprint, and easing the crisis between Muslims and Christians in Egypt?

(See graphs 4.1.2g and 4.1.5)

13Finney, Finney’s Systematic Theology, 154.

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Responses to general survey questions indicate overall approval for increased initiatives to serve

society, and by so doing change the image of the church in society. Thus graphs 4.1.2g show that

an overwhelming majority of respondents (ranging between 76.9 percent in the women‘s group to

98.8 percent in the Friday morning group), believe strongly that the church has a role to play in

society.

More specifically, when asked precisely how the church might improve relations with Muslims,

on average between 50 and 60 percent of respondents from all groups (440 in total) indicated

that initiatives to serve the broader society would be the most effective means of so doing (see

graphs 4.1.5d). This result connects again with the points made above from Chapter 2, i.e., that

preaching is ineffective by itself, and that it is deeds of love, not words, that are needed. The

second most favored option for improved relations with Muslim groups is dialogue. The

women‘s group was most supportive of this idea at 5 out of 11 respondents agreeing percent, and

interestingly, the youth group appeared least in favour with just 17.2 percent (of 72 respondents)

giving first place to the importance of dialogue. The survey question was presented as a choice of

three options, however, and this result simply means that initiatives to serve the broader

community took precedence with the youth. Overall, dialogue was a highly favoured option, and,

as noted above, a form of prophetic dialogue between Christians and Muslims has indeed been

evident in Egypt since the revolution. The idea for improving relations that took third place

across all groups, with scores ranging between 6 and 19 percent, was that of taking up leadership

roles in politics and government.

These findings were further elaborated upon and explained in qualitative data collected through

interviews. For example, Interviewee H said ―The church learned afresh that acts of love, no

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matter how costly, are to be indiscriminately showed to all people around us‖ (see Appendix L).

While the chasm between Christians and Muslims may never be closed, frequent attempts to

build bridges must take place. A biblically and theologically-sound platform is needed to increase

the understanding of human rights, political and public participation, and prophetic voices against

selfish and egoistic actions. Reducing the prevailing atmosphere of intolerance may occur by

through proactive acts of love. As Interviewee H stated, an attitude of accepting all others

irrespective of race, color, gender, or religion is required.

The need for such an attitudinal and behavioral transformation connects with the model of

―prophetic dialogue‖ outlined by Bevans.14

Prophetic dialogue, which Bosch calls a ―mystery,‖15

is needed to overcome the centuries of growing separation described in the historical section of

Chapter 2, a separation that intensified during the course of the twentieth century.

Postscript

After observing the many changes that occurred in the years after the revolution, it became

obvious to me that the church was transitioning from centuries of reclusiveness into a budding

new era of proactive involvement, with creative ways of reaching society. Traditionally, the

church refused to enter its surrounding society lest it be attacked.16

Now the church (and in

particular the KDEC) was acting as a change agent in attitude and action for the community.

14 See Bevans, ―Transforming Mission.‖


16For an excellent overview of the terror of the persecutions faced by Egyptian Christians, both in the past and in the

present, and why they have in the past largely remained ―behind the walls,‖ see the chapter on Egypt in George J.

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Findings from this study do tend to confirm the hypothesis that Egyptian Christians have begun

to rethink their position and attitude. Habitual passivity and detachment in relation to

involvement in society do appear to be changing in favour of assuming the role of change agents

in the history of the country.

There is evidence to suggest that Kasr Dobara Evangelical Church pioneered this reawakening.

The KDEC became the leading example for other churches to follow. Many churches recognized

the value and propriety of this new attitude and increasingly emulated the actions of KDEC.

Supporting these assertions that the revolution greatly increased Christian participation in politics

and society, and in particular the Christian participation of the KDEC is found in the perspective

of an outsider, an ethnographic observer, Anna Dowell, whose description is worth quoting at

some length. (Dowell is a Fellow of the Social Science Research Council and conducted doctoral

studies in Protestantism and politics in Egypt at Duke University. She spent some weeks of 2011

observing developments in Cairo and interviewing church members and staff of KDEC.)

The year 2011 saw a remarkable increase in the public participation and activism of

Egypt‘s Christian population—in young revolutionaries of the Maspero Youth movement,

in overnight televised prayer meetings for ―national unity‖ attended by up to 7,000

Egyptians Christians, in slogans of ―Christians and Muslims, one hand!‖ from Tahrir

Square. One of the most striking aspects of this increased visibility was the fact that,

although they represented only 10 percent of the Christian population and a mere 1

percent of the entire Egyptian population, Protestant Christians were some of the most

outspoken and celebrated Christian revolutionaries represented in the public squares and

in Egyptian media. In fact, Kasr al-Dobara Evangelical Church (KDEC), a megachurch

that borders Tahrir Square, became famous throughout Egypt for being—as it was and is

colloquially referred to—―The Church in the Square.‖ It was known in Egyptian media as

―The Church with a Nationalist Flavour.‖17

Marlin, Christian Persecutions in the Middle East: A 21st Century Tragedy (South Bend, IN: St Augustine‘s Press,

2015), 81-95.

17Anna Dowell, ―Landscapes of Belonging: Protestant Activism in Revolutionary Egypt,‖ International Journal of

Sociology 45:3 (2015):190.

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In 2014, in its continued efforts to heal the chasm between Christians and Muslims, the church,

set up the ―Maidet El Rahman‖ Rahman Table (the table of God). This is a table set up to feed

people after Muslims break their fast after sundown during the month of Ramadan. In fifteen

days, this event fed 7,000 people with the assistance of 310 volunteers who served tables. This is

a clear example of the proactive attitude towards society Christians have now adopted in order to

improve relations with the Muslim community.

Enveloped in the KDEC‘s new role of change agent was the growth of the prayer movement

throughout the country. I have observed this movement since I became part of the prayer

initiatives in other churches following the KDEC example. This was not only in Cairo, as I was

invited to lead some of the initiatives in other cities in the country.

The winds of change can be felt in the wider Christian community. A notable example is the

occasion of the first ever attendance at a Christmas service by an Egyptian prime minister, which

took place when President al-Sisi attended a Christmas Eve liturgy at Cairo‘s St. Mark‘s

Cathedral on January 7, 2015.18

Labib Meshreky‘s argues that the church should exist without walls, be open and available for

everyone, and present the word of Christ to all who will listen. He recommends that churches

should obey and follow the commandment in the Bible that portrays Christ as healer, saviour and

provider for those in need (see Appendix H). Reflecting back on the models of mission,

evangelism and inculturation explored in Chapter 3, Bevans and Shroeder‘s presentation of

mission as Missio Dei, and Niebuhr‘s understanding of Christ transforming culture, are perhaps

18Marlin, Christian Persecutions in the Middle East, 94.

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the most appropriate models to pursue when seeking to follow Meshreky‘s recommendations.

Following the 2011 Revolution, the Christian religion, its leaders and congregations, and

especially its churches throughout Egypt, are intensifying their offerings of assistance, influence,

and prayer based on KDEC‘s example.

Thesis Question

In what way will the civil uprising in January 25 2011, and the years that followed, force

the Kasr Dobara Evangelical Church in Cairo, Egypt, out of its traditional functions into

exerting an unparalleled influence in the society?

The preceding survey results and interview data indicate that many KDEC members reached a

new understanding of the biblical and theological concept of a proactive influential Christian life.

The uprising on January 25, 2011 appears to have pushed many Christians out of the isolation

that began with the Islamic invasion and attacks on Christians in the seventh century. An attitude

of seclusion and non-participation continued to the present day, that is, until the actions of the

KDEC on January 25, 2011 began the process of dismantling it. By voting, demonstrating,

volunteering, providing assistance to injured demonstrators, opening a field hospital, and

distributing food and blankets to the needy, KDEC members ventured beyond their protective

walls to offer assistance to the surrounding society.

It also appears that the civil uprising also gave Christians greater courage to express their

opinions. Thus, as noted earlier, graphs 5.1.4i reveal a surprisingly high percentage of

respondents angry enough to speak out against the burning of churches by the Muslim

Brotherhood after the deposing of the Muslim Brotherhood president.

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Christian participation and prayer propelled the second uprising, which now stands as

indisputable evidence that Christians became an effective power that changed the course of

history. The overall period of the revolution has encouraged the KDEC and its members to make

efforts to unite Egypt‘s churches in prayer for permanent change as part of an ecumenical

undertaking to try to ensure that human dignity and social justice is available to all. Interviewee

H describes the role of the KDEC as follows:

The church in general was caught in the middle of the events, willingly as in the case of

my church, KDEC; or just because of the nature of the struggle which was political and

religious too. Christians all over Egypt were affected. Widespread prayer meetings, across

denominations and spread across the country took place. The church felt the need to be

united too; so we saw unprecedented worship and prayer meetings uniting different

church denominations. The church had a very positive; we can say even a leading role in

the society towards reconciliation (see Appendix L).

The KDEC continues to manage the prayer movement and encourages other churches to do the

same. The regular Monday prayer meeting has been imitated in other churches and cities. There

are semi-regular mass prayer rallies that started with KDEC that are now prominent in churches

in several other provinces. Prayer movements that were initiated by KDEC have been

implemented in many churches throughout Egypt.

The impression left by KDEC has caused people to think highly of the church and its members.

To provide just one example, George Ishaq, politician and founder of the Kifaya movement, is on

record as saying: ―KDEC‘s name should be written in gold. Egyptian history has never seen

anything like it‖ (see transcript, Appendix G). According to Gohar Azmy, KDEC became the

symbol of the church of Egypt during the revolution. It saved the face of the Christian institution

by getting involved in Tahrir Square and leading prayers for peace and change. The KDEC

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demonstrated solidarity and called for Christian unity on several occasions during the Revolution.

while leading worship services where men and women of both Muslim and Christian faith stood

together in Tahrir Square and prayed for a blessing over the country (see transcript, Appendix G).

In sum, because of its geographical position and assistance to those in need during and after the

Revolution, there is evidence from the study to suggest Kasr Dobara Evangelical Church,

changed its understanding of the Gospel, perhaps even substantially. While church members were

continuously confronted with difficult decisions, many sought answers in the Bible and from

KDEC leaders. This was evident in increased demand for counselling sessions during the

uprising and the specific questions of those seeking guidance. This counselling was not confined

to Christians; many from the wider society came for counselling also, and the church‘s pastors

were required to provide answers. The KDEC pioneered combined prayer meetings, inviting

denominational and Muslim leaders together under one roof. That the KDEC played a pioneering

role in bringing the denominations and faiths together is affirmed by the survey results, where the

overwhelming majority of respondents saw the KDEC as having a pioneering role in bringing the

denominations/faiths of Egypt together.

The second most significant action of the KDEC was in organizing and continuing the field

hospital. This initiative brought together church members and doctors of both Christian and

Muslim faiths. Donations from people of all faiths came pouring in. Nearly everything in the

hospital was donated and the continuous supply was replenished regularly by the community.

Later, when the economy weakened and people lost their jobs, a food bank was established to

support families with no source of income. In 2014, the budget for the food bank was 1.2 million

EGP of which 1 million EGP was collected locally. This support was distributed in fourteen of

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Egypt‘s twenty-seven governorates. This increased support for the needy is a clear indication that

the church members realized that ―[p]ure religion and undefiled before God and the Father is this,

to visit orphans and widows in their afflictions, and to keep oneself unspotted from the world,‖

(James 1:27 [MKJV]). Currently the food bank also serves Sudanese and Syrian refugees living

in Egypt as well as Egyptians. This expansion has become increasingly vital since Egypt is

considered a safe haven for many. The church also saw a growing need for the mercy ministry to

expand as the poor became needier. Adel Eliya, the volunteer director of the church‘s mercy

ministry, stated, ―The one time support people who came to the church door asking for help rose

from 220 to 540 in 2014, which is a 245 percent increase. The permanent number of families

served increased from 450 to 600 in 2014, which is a 133 percent increase.‖19

In an effort to build bridges between Muslim and Christian communities, KDEC and other

churches organize special community celebrations. The Ramadan feast at the end of the Muslim

fasting month is one example.

19Adel Eliya, Volunteer Director of the Mercy Ministry in Kasr Dobara Evangelical Church. Telephone interview by

assistant researcher, February 14, 2015.

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Conclusion

This chapter presents a set of conclusions drawn from the findings and analysis of the previous

chapter, as well as some closing remarks. The primary motivation for undertaking this study was

to answer the following research question: In what way did the civil uprising of January 25,

2011, and the years that followed, force the Kasr Dobara Evangelical Church in Cairo,

Egypt, out of its traditional functions into exerting an unparalleled influence in the society?

Prior to the January 2011 uprising, two major events occurred that arguably paved the way for a

historically monumental conflict. As explained in more detail previously, the first took place on

November 23, 2011, in the community of El Omraniya, across the River Nile from Cairo. While

a new church was being built, neighbourhood authorities and security forces halted construction.

A riot ensued and thousands of Christians took to the streets to protest the perceived injustice,

with many arrested and jailed. The second, more tragic event, occurred a little over a month later

on January 1, 2011, when the Alexandria Two Saints Church was attacked by a suicide bomber,

killing twenty-three Christians and injuring ninety-seven more. These two events led to a

dramatic change in the Copts‘ attitude towards the government.

Christians in Alexandria and throughout Egypt held anti-government protests condemning the

government for not protecting its citizens and Muslims joined in these mass protests. Without

question, these two incidents provided the spark that ignited the January 25, 2011 Revolution and

continued to fuel the rush of tragic incidents that followed.

On June 30, 2013, in the second wave of the Revolution, over 30 million people blocked the

streets of Cairo and surrounding areas, calling for the deposing of President Morsi and the

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Muslim Brotherhood Party. Christian involvement was unmistakable in both demonstrations.

More specifically, the role voluntarily adopted by the Kasr Dobara Evangelical Church gained

worldwide attention.229

As one of the pastors of KDEC, I personally witnessed my church revisiting its theology of

ministry. The preaching changed, prayers took another direction, and community outreach was

implemented with a new understanding of and attitude towards the majority in the community. I

have witnessed the Church hold enormous prayer meetings involving all denominations and

faiths. Church members stopped being passive and started to speak out, not only in the political

arena, but also in the church (see graphs 4.1.4i). Christians began assuming active roles and

became involved in politics much more than in past years (see Appendix L). Even more

noticeably, Christians started using all aspects of social media to speak out. Participating in

public speeches and inviting prominent figures to take part in church activities became frequent

Christian activities. Love Outreach now appears in many forms, including public gatherings

initiated by the church, community meals, medical assistance, and help in feeding the poor via a

food bank. Christians have openly ventured out into the community to make a difference by

changing lives and helping people find a peace that cannot be found anywhere else. All of these

initiatives of serving the community occur with no partiality in relation to faith, age, gender or

status. In the new vision of KDEC, everyone is welcome.

This pioneering approach is a modification of the traditional habit of minding one‘s own

business and avoiding an active role in the society. By assuming a revolutionary role, KDEC has

229See, for example, a report in Christianity Today that describes the KDER‘s active role. Jeremy Weber, ―The Fight

for Egypt's Future,‖Christianity Today 56, no. 6 (June 2012): 46-51.

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changed the image of Egyptian Christians. Instead of being referred to as ―those who walk by the

wall,‖ Christians are now known for taking an active role in society under the banner ―Bread,

Freedom and Social Justice.‖

To better understand what happened in Egypt, I utilized the case study method, with KDEC as

the object of the study, since KDEC was the center of the action in the Revolution, to the point of

becoming known as the ―Revolution Church‖ or the ―Church of the Square.‖ As a member of the

church hierarchy, I was in an ideal position to observe what happened and record developments.

Both quantitative and qualitative methodologies were used to conduct this study, thereby

providing complementary parameters.

Data collection was based on responses to 440 surveys of church members and friends of the

church. Leaders were also interviewed at length. A selection of interviews were compiled into

two video presentations. The vast majority of the stakeholders exhibited an eager desire to share

their opinions, which is a fact worth highlighting in itself, since it reveals the proactive attitude

that evolved after the Revolution.

The primary value of this study lies in its description of the Christian change in attitude and how

this has reverberated through Egyptian society. The two video presentations document how

attitudinal changes developed into an increased love for Egypt, and a greater desire to make the

country better. New and different actions include calling for prayer and intercession, standing

before God and pleading for the healing of the nation, becoming more involved in society, and

encouraging others to participate in voting and elections. Others reacted by considering running

for seats in parliament. This study has thus dutifully documented KDEC‘s wish to make a

difference and help change the course of history.

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Conducting this study helped reinforce my understanding of a theology of ministry to serve and

be present among the people we serve. The interviews and surveys tended to confirm that KDEC

played a unique and pioneering role in breaking open the walls of years of isolation. The KDEC

spearheaded social services, with the clearest example being the professional organization and

operation of a field hospital when no one else dared to continue. Volunteers risked their lives,

obeyed the will of God, and demonstrated His love in action while serving the wounded. Later, a

trauma counselling centre was set up and operated by KDEC to serve those who had been

affected by the horrific violence. KDEC also set up a food bank to support those who had lost

their jobs.

Another prominent outcome of this study is the documenting of how KDEC assumed a

pioneering role in uniting different denominations in prayer and intercession for the good of the

entire country. The initial meeting was attended by over 40,000 Muslims who prayed alongside

Christians for the healing of the country. Following this initiative, a regular prayer meeting was

organized by KDEC and held in several other places. Soon this phenomenon was spreading all

over Egypt. The KDEC was therefore both catalyst for, and pioneer of a national prayer ministry.

This study also documented how Christians expressed their national identity in observable ways.

Voicing their right to revolt alongside other Egyptians, Christians showed that they were not

khawagas (foreigners) as society had earlier tagged them. This study illuminated the fact that

Christians also significantly influenced history before and after the June 30 Revolution. In fact,

the Muslim Brotherhood accused Christians of being the key factor in deposing their chosen

president, Morsi, from power. Their accusatory anger was so intense that burning churches and

Christian property became the default reaction, even though, as Catholic Bishop, Kyrillos

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William noted at the time, that there were 35 million people who went on to the streets against

Morsi, and not just Christians. ―We have been scapegoated,‖ he said.230

This kind of ongoing violence against, and harassment of Christians since the revolution helps

explain why more than 200,000 Christians have left Egypt since 2011.231

The KDEC is against

this exodus, however. Ethnographer Anna Dowell describes the church leadership‘s position in

this matter as follows: What sense does it make to leave the country in the middle of the divine

intervention the church has been awaiting for a decade?232

Another important outcome of the revolution highlighted in this study is that there is now an

active change of heart towards the Muslim majority. Instead of evading Muslims or having

hidden aggressive attitudes, Christians are taking the initiative in minimizing the antagonistic

spirit. This is done through actions such as honouring the families of those who died in the

revolution and extending invitations to Muslim religious leaders and political and media

personnel to participate in or attend special occasions. Another act of reconciliation has been the

creation of the ―Maidet El Rahman‖ Rahman Table (the table of God) to feed Muslims when

they break their fast after sundown during the month of Ramadan. This symbolic action of eating

together refers to friendship in the Middle East.

230 Marlin, Christian Persecutions, 93.

231 Marlin, Christian Persecutions, 94.

232 Dowell, ―Landscapes of Belonging,‖ 202.

204

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Oates, Wayne E. The Christian Pastor, 3rd

ed, revised. Philadelphia: The Westminster Press,

1985.

Patton, Michael Quinn. Qualitative Research and Evaluation Methods. 3rd

ed. Thousand Oaks,

CA: Sage, 2002.

Posterski, Donald and Gary Nelson. Future Faith Churches: Reconnecting with the Power of the

Gospel for the 21st Century. Winfield, BC: Wood Lake Books, 1997.

Priest, Robert J., and Alvaro L. Nieven, eds. This Side of Heaven: Race, Ethnicity, and Christian

Faith. New York: Oxford University Press. 2007.

Resalet Elnour Magazine. ―The Political Scene, People Practiced their Freedom Through

Revolutions, Sit-ins, Strikes and Civil Disobedience.‖ Resalet Elnour 511 (Jan-Feb 2013)

Arabic.

Richards, Lawrence O. Creative Bible Teaching. Chicago, IL: Moody, 1988.

Sanneh, Lamin. Translating the Message: the Missionary Impact on Culture. Maryknoll, NY:

Orbis Books, 1996.

Sat 7. ―Cairo Christians Unite for Night of Prayer.‖ SAT-7Broadcasts. Accessed October17,

2013. http://sat7na.org/christians-unite-night-prayer-cairo-sat-7-broadcasts-live/.

Sidhom, William. Theology of Freedom in Africa. Its Inception, Development and Content.

Beirut: Dar el Mashreq, 1997.

———. Theology of Freedom in Latin America, 2nd

ed. Beirut: Dar el Mashreq, 2002.

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Smith, Greg. Christian Ethnics: Church Growth in Multicultural Britain. Harrow: British

Church Growth Association, 1983.

Thompson, Jason. A History of Egypt: From Earliest Times to the Present. Cairo: The

American University in Cairo Press. 2008.

Tomas, Bishop of Egypt. ―The Experience of the Middle East‘s Largest Christian Community

During a time of Rising Islamization.‖July 18, 2008.Transcript of speech. Center for

Religious Freedom, Hudson Institute, Washington DC. Accessed 22 March

2013.http://www.hudson.org/files/documents/July18%20Bishop%20Thomas%20Transc

ript%20-%20Final.pdf.

Van Manen, M. Researching Lived Experience: Human Science for an Action Sensitive

Pedagogy. Albany, NY: State University of New York Press, 1990.

Van Engen, C., D.S. Gilliland, and P. Pierson, eds. The Good News of the Kingdom. New York:

Orbis. 1993.

Van Engen, C. Mission on the Way: Issues in Mission Theology. Grand Rapids, MI: Baker

Publishing. 1996.

Weston, Paul (Ed.) Lesslie Newbigin: Missionary Theologian - A Reader. Grand Rapids, MI:

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Woodberry, J. Dudley, ed. ―Overcoming Resistance through the Paranormal.‖ In Reaching the

Resistant: Barriers and Bridges for Mission. Evangelical Missiological Society, Series

No. 6. Pasadena: Carey, 1998.

217

Appendix A: Research Consent Form

Toronto School of Theology

47 Queens Park Crescent E,

Toronto, ON M5s, Canada.

Researcher:

Name: Rev. Sameh Hanna

Address: 35 Newbridge Ave, Richmond Hill, ON L4E 3Z9

Phone: 416-800-7061 email: [email protected]

I am a doctoral student at the Toronto School of Theology working under the guidance of Dr.

Andrew Irvine, Adjunct Faculty in Pastoral Theology, Director of the TST Doctor of Ministry

Program & Director of the Centre for Clergy Care & Congregational Health of Knox College.

Thank you, for agreeing to participate in this study which is taking place on ---.

This form outlines the purpose of the study and provides a description of your involvement and

rights as a participant.

The purpose of this research is:

1) To interview some key leaders and lay leaders to determine their lived experience in the

Church during the January 25th

Egyptian revolution and later

2) To gain insight and experience, in the way that they looked at the revolution and to determine

the factors that contributed to their presence or lack of involvement in the Church.

Two methods of data collection will be involved. First, a questionnaire, to determine the broader

issues relating to the impact of the revolution on KDEC and its reaction and position from the

revolution. The second will involve in depth, one-on-one interviews with key leaders in KDEC,

to determine their own views on certain issues related to the revolution and the Church as well as

their lived experience within the church during this time.

Afterwards, I will write a report about the findings. You are encouraged to ask any questions at

any time about the nature of the study and the methods that I am using. Your suggestions and

mailto:[email protected]

218

concerns are important to me; please contact me at any time at the address/phone number or

email listed above.

I will use the information from this study to write the thesis. Before it is published, this research

will be read by the Research and Thesis advisors and the appropriate evaluation committee.

I guarantee that the following conditions will be met:

1) Your real name will not be used at any point during the collection of information, or in the

written case report. Instead, you and any other person or place involved, will be given

pseudonyms that will be used in all verbal and written records and reports.

2) If you grant permission for audio taping, no audio tapes will be used for any purpose other

than this study, and will not be played for any reason, other than the completion of this study. At

your discretion, these tapes will either be destroyed or returned to you.

3) Your participation in this research is voluntary; you have the right to withdraw at any point of

the study, for any reason, and without any prejudice, and the information collected and records

and reports written will be turned over to you.

4) Your access to and acceptance within this community of faith will in no way be affected by

this research.

5) If you have any concerns or questions about this study or the interview process, please feel

free to contact the Research or Thesis advisors:

Rev. Dr. Joe Schner

Director, D.Min. Program

47 Queen's Park Crescent East, Toronto, Ontario M5S 2C3

Tel: 416-978-4039 email: [email protected]

Rev. Dr. Andrew Irvine

Director of the TST Doctor of Ministry Program & Director of the Centre for Clergy Care &

Congregational Health, Knox College

59 St George St, Toronto, ON M5S 3H8

(416) 978-4500 email: [email protected]

6) If you have questions about your rights as a participant, you may contact the Office of

Research Ethics at, [email protected] or 416-946-3273




219

7) This information letter is made of two copies, one for each party as a reference.

Do you grant permission to be interviewed? Yes ______ No ______

Do you grant permission to be quoted directly? Yes ______ No ______

Do you grant permission to be audio-taped? Yes ______ No ______

I agree to the terms:

Respondent ___________________________ Date _____________

I agree to the terms:

Researcher ___________________________ Date _____________

220

Appendix B: Interview Survey

Name: _____________________________________________________________

Address: ___________________________________________________________

City: ______________________ Province: _____________ Postal Code: ________

Phone: _____________________________ Email: ___________________________

Gender: __________________ Age: _________ Last degree held: ________________

Current Position in the church: _____________________________________________

Role in the Church: _____________________________________________________

Are you a friend of the church? Yes ____ No ____

Are you a member of KDEC? Yes ____No____ Year of membership:________

Are you an active member of KDEC? Yes____ No_____

What is the level of your involvement in KDEC?

Sacraments: Very Involved____ Moderate____ Seldom____ Never____

Service inside the church : Very Involved___ Moderate___ Seldom___ Never___

Service outside the church : Very Involved___ Moderate___ Seldom___ Never__

Social Events: Very Involved ___Moderate___ Seldom___ Never ___

Staff : Yes __ No ___

221

Did you participate in January 25th

Revolution? Yes ____ No ____

Did you participate in June 30th

Uprising? Yes ____ No ____

Should Christians participate in uprising against a ruler / governor? Yes ____ No____

Should Christians use violence to correct injustice? Yes ____ No____

Should the church be involved in politics? Yes ____ No____

Can Christians be involved in politics? Yes ____ No____

222

Appendix C: One-to-One Questionnaire

Thank you, for agreeing to participate in this study.

I will be interviewing some key leaders and lay leaders, to determine their lived experience in the

Church during the January 25th

Egyptian revolution and later. I also want to find out, how can we

benefit from this experience and come up with a proposal for other churches to follow in the

country and out.

Introduction

What is your understanding of the relationship between the church and the community?

Do you believe the church has a role to play in responding to the affairs of the state or

community?

Are you pleased with the Church response during the uprising?

The early times of the revolution.

Where were you during the January 25th

Demonstrations?

What did you feel when there was an internet /social media call to go down and demonstrate

in Tahrir?

What was your initial response to the January 25th

revolution?

Did you participate in the Tahrir Demonstrations during the January 25th

period?

If yes… Why?

If no… Why?

How did you feel when it escalated to violent?

Being part of the leadership or friend of the church how did you receive the top leadership

decision to be involved?

What was your response when you heard the church started a field hospital.

223

During the first 10 days before Mubarak stepped down, the leadership of the orthodox and

the Presbyterian churches in Egypt called to submission to the rulers, and to keep away from

the demonstrations. What was your personal opinion?

During the Muslim Brotherhood period.

What was your reaction to the MB taking most of the seats of the parliament?

What was your reaction to the MB winning the presidential elections?

What was your reaction to the MB changing the constitution to Islamize the country?

What did you feel after a year clearly moving towards a MB dominated government and

country institutions?

What was your reaction on the Memorandum of understanding signed between the MB

and the Presbyterian Church in Egypt?

Before and during the June 30 2nd

wave:

Why did the people call for a rebellion movement against 1st elected civil president?

What was the impact of this movement on the church and the individuals?

The world called June 30th

a coup, while the majority of Egyptians call it the second

uprising. What do you consider it and why.

What was your response when you heard the MB burning churches and Christian

properties after the deposing of the MB President?

Church and community:

What role did the revolution play in the daily life of the church and its services?

What role did KDEC play in uniting the denominations in prayer and working together

and be more effective in impacting the society?

Biblical Issues:

How did the revolution force KDEC to revisit its Theological, Faith and Pastoral

perspectives?

Where will the Love Outreach find its place and be adopted into the church?

What role should Christians have in politics?

224

How will the church have a more constructive role in changing the impression leaving a

positive life changing imprint, annihilating the crisis between Muslims and Christians in

Egypt?

Concluding Thoughts

Please provide any other significant information or comments which may enhance this

research.

What was your impression on the interview and would you like any follow up

information?

225

5 Appendix D: Survey Questionnaire

(Church members)

Please mark the appropriate answer.

Gender:

Male Female

Age:

Address:

Cairo Giza Maadi Helwan Heliopolis Nasr

City

New

Cairo

Service you attend:

Friday morning Friday evening Sunday evening Monday evening Women‘s meeting

Current position in the church:

Leader Active member Member Regular visitor New comer

If you are a member of KDEC, how long have you been a member?

0 – 10 11 – 20 21- 30 31- 40

16 – 19 20 – 29 30 – 39 40 – 49 50 - -59 Above 60

226

What is the level of your involvement in KDEC?

Very Involved Moderate Seldom Never

Sacraments:

Social Events

Service inside the church

Service outside the church

Yes No

Did you participate in January 25th Revolution?

Did you participate in June 30th Uprising?

Should Christians participate in uprising against a ruler / governor?

Should Christians use violence to correct injustice?

Should the church be involved in politics?

Can Christians be involved in politics?

Introduction


Yes No

Do you believe the church has a role to play in responding to the affairs of the state or

community?

Are you pleased with the Church response during the uprising?


227


Where were you during the January 25th Demonstrations?


At home following the action

In the demonstration.

What did you feel when there was an internet /social media call to go down and demonstrate in Tahrir?

Happy/Encouraged Happy and afraid Skeptical Not happy at all.

What was your initial response to the January 25th revolution?

Supportive Neutral Opposing

Did you participate in the Tahrir Demonstrations during the January 25th period?

If yes…, Why?

Wanted change Followed my friends Went as an observer.

If no…, Why not?


Angry Neutral Afraid

Being part of the church, how did you receive the top leadership decision to be involved?

supportive Supportive but cautious Neutral Not supportive


supportive Supportive but cautious Neutral Not supportive

During the first 10 days before Mubarak stepped down, the leadership of the orthodox and the

Presbyterian churches in Egypt called to submission to the rulers, and to keep away from the

demonstrations. What was your personal opinion?

Not convinced Neutral Afraid

228

Strongly agree

with the church

Somewhat agree Neutral Somewhat opposed Strongly opposed



Strongly agree Somewhat agree Neutral Somewhat opposed Strongly opposed





What did you feel after a year clearly moving towards a MB dominated government and country

institutions?

Submissive Somewhat

Submissive

Neutral Somewhat opposed Strongly opposed

What was your reaction on the Memorandum of understanding signed between the MB and the

Presbyterian Church in Egypt?

Strongly agree

with the church



wave:


229

Unsatisfied

with the

outcome after a

full year.

Angry from the

new leadership

deception,

Seeing the

future not

promising.

Promised un-

kept

All of the 4

items.


Strongly

involved

Was only

supportive

Neutral Somewhat

opposed

Strongly

opposed

The world called June 30th a coup, while the majority of Egyptians call it the second uprising. What

do you consider it?

Uprising Coup

What was your response when you heard the MB burning churches and Christian properties after the

deposing of the MB President?

Very angry and

spoke out

Angry Neutral desperate Desperate and

afraid.



More freedom Partial freedom Nothing Partial restriction More Restrictions

What role did KDEC play in uniting the denominations in prayer and working together and be more

effective in impacting the society?

Pioneering role Catalyst only Tried to initiate

union

Did nothing

Biblical Issues:


Active role Partially active Passive. Do nothing

230

How will the church have a more constructive role in changing the impression leaving a positive life

changing imprint, annihilating the crisis between Muslims and Christians in Egypt?

Create initiatives

involving

Christians serving

the society

Create initiatives

involving

Christians and

Muslims Dialogue

Christians to strive to

take leadership roles

in politics and

government positions

Did nothing

Concluding Thoughts

Please provide any other significant information or comments which may enhance this research. -----------------------------------------------------------------------------------------------------------------------------------------------------------------------------

-----------------------------------------------------------------------------------------------------------------------------------------------------------------------------

-----------------------------------------------------------------------------------------------------------------------------------------------------------------------------

-----------------------------------------------------------------------------------------------------------------------------------------------------------------------------

-----------------------------------------------------------------------------------------------------------------------------------------------------------------------------

What was your impression on the interview?

Very Good Good Normal Not good

231

Appendix E: Survey Questionnaire

(Friends of the Church)

Please mark the appropriate answer.

Gender:

Male Female

Age:

16 – 19 20 – 29 30 – 39 40 – 49 50 - -59 Above 60

Address:

Cairo Giza Maadi Helwan Heliopoli

s

Nasr

City

New

Cairo

Service you attend:

Friday morning Friday evening Sunday evening Monday evening Women‘s meeting

Yes No

Did you participate in January 25th

Revolution?

Did you participate in June 30th

Uprising?

Should Christians participate in uprising against a ruler / governor?

Should Christians use violence to correct injustice?

Should the church be involved in politics?

Can Christians be involved in politics?

232

Introduction



Yes No

Do you believe the church

has a role to play in

responding to the affairs of

the state or community?

Are you pleased with the

Church response during the

uprising?


Where were you during the January 25th Demonstrations?


At home following the action

In the demonstration.

What did you feel when there was an internet /social media call to go down and demonstrate in Tahrir?

Happy/Encouraged Happy and afraid Skeptical Not happy at all.

What was your initial response to the January 25th revolution?

Supportive Neutral Opposing

Did you participate in the Tahrir Demonstrations during the January 25th period? If yes…, Why?

Wanted change Followed my friends Went as an observer.

If no…, Why not?

Not convinced Neutral Afraid

233


Angry Neutral Afraid


Supportive Supportive but cautious Neutral Not supportive

During the first 10 days before Mubarak stepped down, the leadership of the orthodox and the

Presbyterian churches in Egypt called to submission to the rulers, and to keep away from the

demonstrations. What was your personal opinion?

Strongly agree

with the church









What did you feel after a year clearly moving towards a MB dominated government and country

institutions?

Submissive Somewhat

Submissive

Neutral Somewhat opposed Strongly opposed

What was your reaction on the Memorandum of understanding signed between the MB and the

Presbyterian Church in Egypt?

Strongly agree

with the church


234


wave:


Unsatisfied with

the outcome

after a full year.

Angry from

the new

leadership

deception,

Seeing the

future not

promising.

Promise

un-kept

All of the 4

items.


Strongly

involved

Was only

supportive

Neutral Somewhat

opposed

Strongly

opposed

The world called June 30th a coup, while the majority of Egyptians call it the second uprising. What do

you consider it?

Uprising Coup

What was your response when you heard the MB burning churches and Christian properties after the

deposing of the MB President?

Very angry

and spoke out

Angry Neutral desperate Desperate and

afraid.



More freedom Partial freedom Nothing Partial restriction More

Restrictions

What role did KDEC play in uniting the denominations in prayer and working together and be more

effective in impacting the society?

Pioneering role Catalyst only Tried to initiate

union

Did nothing

235

Biblical Issues:


Active role Partially active Passive. Do nothing

How will the church have a more constructive role in changing the impression leaving a positive life

changing imprint, annihilating the crisis between Muslims and Christians in Egypt?

Create initiatives

involving Christians

serving the society

Create

initiatives

involving

Christians and

Muslims

Dialogue

Christians to strive to

take leadership roles in

politics and government

positions

Did

nothing

Concluding Thoughts

Please provide any other significant information or comments which may enhance this research.

-----------------------------------------------------------------------------------------------------------------------------------------------------------------------------

-----------------------------------------------------------------------------------------------------------------------------------------------------------------------------

-----------------------------------------------------------------------------------------------------------------------------------------------------------------------------

-----------------------------------------------------------------------------------------------------------------------------------------------------------------------------

-------------------------------------------------------------------------------------------------------

What was your impression on the interview?

Very Good Good Normal Not good

236

Appendix F: Church Without Walls (Part 1)

Video 1 CD

Below is the transcript of the video interviews recorded with the consent of all participants in the

interviews. They have agreed to reveal their identities after the introduction and explanation of

the procedure. The questions used are mainly those listed in Appendix C for the one to one

interview questionnaire. These questions led to others that were also recorded as seen significant

to the research.

Transcript of Part I

Narrator (00:33)

Looking at the Egyptian Society as a whole,

we might think of it as a coherent society

with no differences among individuals.

But if we look closely with a deeper perspective …

we discover that this society is now deeply divided.

Participation in social and political life among the Coptic Egyptians…

was essential in building the nation‘s culture and glory.

But the Christians in Egypt today live in near isolation…

Behind fences built over many years.

Pastor Gohar Azmy; (1:27)

Assistant Secretary; Synod of the Nile Evangelical Schools.

A quick superficial look at Egyptian society …

doesn‘t show that Copts are isolated.

They live side by side with Muslims,

sharing the same transportation, jobs at companies.

They speak the same language and dialects.

They suffer from the same problems in society.

237

So, this doesn‘t show any isolation among Copts.

But at a closer, deeper look into the Egyptian Society…

shows that the Christian Community lives in a parallel society…

a substitute society.

On the surface we see contact, blending and fusion…

But the truth is that the Coptic Christian society is a parallel one…

in which Christians live and practice their faith privately.

Pastor Refaat Fekry: Shoubra Evangelical Church. (2:29)

Egypt enjoyed freedom before the year 1952.

It was an era of liberalism.

There were few sectarian or religious problems.

There were individual incidents,

but they were hardly worth mentioning.

We enjoyed coexistence and tolerance in our communities.

But things got worse after 1952.

And in the 1970s things got worse for Christians.

Mr. Osama Salama: Writer and Arab intellectual. (3:03)

Copts became politically isolated in the 60s.

And, in the 70s, social isolation started.

As Islamic Fundamentalism began to flourish,

some groups started to attack Christians,

who had no representatives in political circles.

They turned to the church.

It became their only refuge and it welcomed them.

Pastor Gohar Azmy (3:32)

Islamic fundamentalism spread through the 70‘s,

especially in the universities.

Islamization of Egyptian society proliferated.

238

Christians feared for their children.

Hence, a parallel Christian society started to appear.

Discrimination in the Egyptian society became quite obvious,

even in sports clubs and in upper management in the workforce.

Copts felt the discrimination, marginalization and exclusion,

in addition to the force or other tactics used by Islamists.

Pastor Refaat Fekry. (4:26)

A considerable number of churches were attacked.

El Khanka Church incidents.

El Zawya El Hamra incidents.

Attacks against a number of Christians.

Attacks on jewelry shops and the theft of merchandise.

Assaults on pharmacies. Murder of Christian doctors.

Sadat (4:47)

I‘m a Muslim president of an Islamic state.

in which Muslims live side by side with Christians.

Mr. Farid Zahran: Vice president; Egyptian Social Democratic party (4:59)

President Mohamed Anwar el Sadat

labeled himself a ―believer president‖,

and started using the terminology of political Islam.

He gave freedom to the Muslim Brotherhood.

He assigned one of them as Governor in Assiut,

who gave daggers to students to attack us at the universities.

This added to the terror that Christians already felt

because the government supported this spread of Islam.

If the president takes pride in his faith using religious messages

and giving freedom to religious groups,

this increased the isolation among Christians.

239

Narrator (5:52)

In light of this, this intentional exclusion

church institutions provided an open door

by embracing the Christian Community.

The reason for, and the source of this confidence was a unique person.

Christians held him with great Respect and love. Pope Shenouda III

Mr. George Ishaq Politian and founder of Kifaya movement (6:28)

Pope Shenouda was a charismatic person.

He embraces the Christians within the fences of the Church.

Christians went about all aspects of their lives within the fences of the church,

socially, culturally, even in sports and recreation.

Life went on within the fences of the church.

Mr. Osama Salama: Writer and Arab intellectual (6:51)

Copts found a cohesive community within the church,

which provided low cost commodities and medicine

in addition to Coptic hospitals that were affiliated with churches.

A self- sufficient society.

Mr. Kamal Zakher Moses: Political leader, Intellectual (7:13)

This lead to segregation between Christians and Muslims.

You couldn‘t find integration anymore,

as had been seen in years earlier.

It‘s not a religious struggle. It is an existential struggle.

The church evolved into a substitute society.

Pastor Refaat Fekry (7:46)

Christians felt like foreigners who belonged to some other country.

Therefore, they didn‘t participate in trade union elections.

240

With no identifiable participation in the society,

Christians boycotted the larger Egyptian society.

Church scene: worship time. (8:05)

I don‘t belong here, because I have another home.

I don‘t belong here, because I have another home.

Narrator (8:21)

Those words resounded, becoming a motto for many Christians.

Not only on the spiritual level, but also in their citizenship,

and their right to live in a better society.

Amid exclusion and marginalization over many years.

Pastor Gohar Azmy.(8:47)

and with the spread of theological teaching that reinforced isolation…

and spoke about alienation,

that we are only strangers and visitors …

we accepted this Biblical view of life here in this world.

But this idea was presented so people would understand …

that this society is aggressive against me and my spiritual life,

hindering my spiritual growth and piety.

This kind of teaching portrayed society as an enemy…

… so I have to Isolate myself for my spiritual growth.

Thus there is virtue, holiness and purity in Isolation.

It feeds the sense of Alienation…

If you are a stranger and a guest in this country.

So the more Isolated you are, the more pure you become.

This kind of teaching spread in the early 70‘s.

It was seen as a justification for the church‘s isolation.

and the church played a positive role in justifying it.

In greater part, the church feared for its members.

241

It wanted its youth to discover their energy and talents.

Presenting creative people to the society.

But this added to the isolation.

This kind of theological teaching wasn‘t correct the way it was presented.

We have to separate form this larger society…

Because were strangers who don‘t belong here.

Mr George Ishaq. (10:49)

This is very critical. There‘s richness in diversity.

The more diverse a society is the more rich it is.

Christians are an important part of the Egyptian population.

But Christians weren‘t the only ones isolate in Mubarak‘s time.

Muslims were also, because only a very few were seen as privileged.

Some people stopped trusting elections and the government.

So Muslims were also excluded.

Narrator (11:28)

This phenomenon of exclusion pushed many Christians..

Into trade and commerce where they succeeded.

Within a few years, they became a major economic force.

Pastor Gohar Azmy. (11:49)

Some reports claimed Copts controlled 40% of Egypt‘s economy.

Knowing that the Coptic community is only 10-15 % of the population…

Is amazing that they have such economic power.

My personal explanation for that is …

that Christians couldn‘t find a way to move up the ladder…

In academics and politics so they turned to commerce.

With the free market and in an open economy…

Christians were able to succeed.

and play a major role in it …

242

Because it was the only level playing field available to them.

It was not like the academic, political or diplomatic circles.

This minority group played a role in the country‘s economy.

Mr. George Ishaq.(12:56)

Egyptian Christians focused on business.

They had craftsmanship and found alternatives.

They played an important role in Egyptian economy.

Luxemburg is the smallest country in the European Union…

Yet it‘s the brain that moves the whole of the EU.

Minorities are always creative.

Their presence in the country adds color to the Egyptian Society.


We don‘t have official numbers for the Christian population…

but it can‘t be less than 10 or 11 million.

So it surely is an appropriate number.

Christians are a considerable voting block as well.

When there are trade or parliament elections…

Presidential or Shoura council elections…

we have to take Christians into account.

Christians are surely an effective force.

Narrator (14:22)

The El Omrania incident

One of the major events – a turning point in Christians‘ attitudes,

Towards the state and the church.

Severe clashes between security forces and Christian demonstrators…

took place when Christians gathered at the Giza Governorate Headquarters…

They protested the police hindering construction work…

on a church at Omrania District in Giza.

243

Mr. Kamal Zakher Moses (15;04)

The clashes were between unarmed citizens…

who belonged to no specific party or political movement…

simply, poor citizens who faced fully armed security forces…

and weren‘t defeated.


Events at El Omrania were a turning point…

For the Christian public, not for the official Christian church.

In their view, the regime…

heard the first cries for the fall of Mubarak‘s government.

It was the first outcry in the last 60 years of Christian history.

Pastor Refaat Fekry (15:56)

It was the straw that broke the camel‘s back.

Christians demonstrated for the first time outside the fences of the church…

Outside the Cathedral walls.

They blocked the roads near the Giza Governorate headquarters.

Demonstrations started from Shubra and other areas in Cairo.

I believe it was the first time Christians truly came out.

Scene from the Alexandria Church bombing

Have no fear! Everything is all right.

Narrator (16:50)

The first minutes of 2011…

carried specific significance for Egyptians in general, but especially for Christians

An incident stained this country‘s history.

As Christian worshippers were leaving the Saints Church in Alexandria…

after the New Year service was over…

244

a bloody massive explosion took place outside the church doors.

People found their relatives torn to pieces .

More than 20 were killed and more than 40 injured.

A passionate anger took root in Egypt.

It wasn‘t exclusively Christian but was felt by all Egyptians.

Pastor Gohar Azmy. (17:51)

This energy, bravery, enthusiasm and momentum…

escalated and became clearer with Muslims joining as well.

They chanted El Omrania Motto calling for the fall of the regime…

of Mubarak‘s regime and Al Adli, his right hand man.

Mr. Osama Salama (18:18)

For the first time people spoke against the former president Mubarak.

When the regime was at the peak of its strength.

Bishop Youanas tried to calm the Coptic youth down,

But calls against the regime escalated.

Church scene Bishop Youanas (18:44)

On behalf of Pope Shenouda III

We thank our president

Congregation (18:50)

―Irhal … step down... ―

Mr. Kamal Zakher Moses (19:13)

Egyptians saw dramatic moments in the shedding of precious blood.

Muslims and Christians felt as if their own children had died.

It was the trigger of an angry movement.

All the armies in the world couldn‘t stand up in the face of it…

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The Egyptian street started to boil.

Egyptian Muslims joined Christians …

As they demonstrated ad condemned the attacks.

The combined violence against Christians and churches …

Together with Christmas eve events in Naga Hammadi…

Added to the public anger felt by Christians and a considerable number of Muslims.

Christians took courage and spoke out publicly.

Mr. Osama Salama (20:42)

During Christmas Mass Pope Shenouda addressed

President Mubarak and his cabinet with words of appreciation

The Congregation expressed their anger outside the fences of the church.


Christian youth didn‘t want to send kind greetings.

Breaking historic church traditions…

on how highly Christians respect the church and its clergy…

Young people suddenly called for the downfall of the regime.

They acted with political maturity …

Considering the church as a reference for spiritual, rather than political issues.

John Melad Politician and Theatrical artist (21:42)

For years we expressed our opinions..

But we were very few in Number.

The first time we saw huge numbers join together…

was after the Saints Church incident…

when voices were raised against President Mubarak and his regime.

For the first time, during the funeral of those victims,

high government officials were in attendance.

The following week on January 8th

we organized a candlelight sit it.

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People of all religions and backgrounds stood in total silence.

I was one of the organizers and participants,

We donated blood for the victims at the Saints Church

This single attack united us all.

As we realized that what had been going on was against all human rights…

people were rising up against the police and interior Minister Al Adli.

Anger kept Building until it triggered the January 25th

Revolution.

George Ishaq (23;10)

It was like a rehearsal for the 25th

January.

We used to gather in Shubra square…

both Christian and Muslims, forming one big demonstration,

Demanding justice for the victims of the Saints Church incident.

To this day we don‘t know who is behind the bombing.

Rumors include the national Security and extremist fanatics…

but it was the major breaking point.


As it‘s called in theater a ―general prova…‖

young people mainly Christians known to be obedient,

Stepped outside the fences of the church and faced security forces…

and they never turned back..

Mr. Farid Zahran (24:12)

So Copts broke out of their isolation after that attack.

Two weeks later, I was at a panel discussion …

And I shared my expectations for conditions to get worse..

and for some kind of turmoil to break out on the streets…

simply because Christians broke their silence .

They are the most conservative social community.

They get easily scared and have been isolated for years.

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So if the Christians were fed up and expressed such courage…

Then surely everybody else would follow suit.

End of part 1 (25:05)

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Appendix G: Church Without Walls (Part II)

This, Part II is a continuation of the one to one interviews and Part I of this set of video

recordings. Part II is a further discussions and interviews with leaders who did not mind showing

their identity in a recorded medium. The questions used are mainly those listed in Appendix C for

the one to one interview questionnaire. These questions led to others that were also recorded as

seen significant to the research.

Transcript of “Outside the Fences” Part 2

00:00 Start of film part 2 Scenes from the January 25th

Revolution 2011.

Title (00:32)

―Outside The Fences‖

Scenes from Part 1

00:33 ―The Islamic movement spread in the early 70‘s‖

00:36 ―A number of churches were attacked‖.

00:41 ―I‘m a Muslim president of an Islamic State…‖

00:44―President Sadat identified himself as a Muslim president‖.

00:48 ―Pope Shenouda was a charismatic person…

00:55 … who embraced Christians ‗inside the fences‘ of the church.

00:58 Christians found a holistic society inside the fences of the church‖.

1:03 (riot scenes). ―The first cries to bring down President Mubarak and his

regime…

1:09 …came during the event at El Omrania‖.

1:12 ―Fully armed national security forces couldn‘t defeat the demonstrators‖.

1:20 (Scene of the bombing of the Shahidein Church Bombing, Jan 1 2011)

Service in procession, followed by screams.

1:28 ―It triggered and angry outburst which couldn‘t be stopped‖.

1:36 ―Christian youth clashed with security forces...

1:41 …after years of obedience‖.

1:46 ―It was a rehearsal for the January 25th

Revolution‖.

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1:50 ―If peaceful Christians were fed up, then everyone would join…‖

1:59 … ―outside the Fences‖

Habib El Adly, former Minister of Interior (2:03)

―The terrorist crime on New Year‘s Eve in Alexandria…

… shocked the nation. As we fight to preserve our unity.

… this crime targeted all of Egypt‖.

Mohamed Hosni Mubarak, former Egyptian President (2:27)

―I express my deepest condolences to the families of victims…

… Copts and Muslims.

The blood of our children will not be shed in vain‖.

Narrator; Scenes of demonstration (2:46)

―In the early hours of January 25th

,

2:54 …Egyptians formed big demonstrations in Cairo and other governorates...

3:02 …against President Hosni Mubarak and his government.

3:07 They demanded reformation of the regime and the government.

3:15 But things developed over the next 18 days…

3:22 …into a full popular uprising.

3:25 …bringing down a regime that had lasted for 30 years‖.

Omar Suleiman, Former vice president (3:34)

―President Mohamed Hosni Mubarak has decided to remove himself…

3:40 … from his position as president. The Supreme Military council…

3:44 …has taken control of the affairs of state. May god protect us.

John Melad, Politician, Theatrical artist (3:54)

―I participated in the revolution even though I had a good job.

4:00 I demanded social justice for everyone.

4:05 After what I‘ve seen at workshops in other governorates…

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4:09 … people with good skills and talents get paid extremely low wages.

4:21 When I used to speak out , I would receive threats from the police …

4:27 ...because I‘ve criticized the president and his son.

4:35 Many people thought, ‗This is it…‘

4:41 ‗… that Egypt couldn‘t offer them anything more‘.

4:47 I‘ve travelled around the world and I know how great Egypt is!‖

Sara Tadros, Teacher, Nefertari School (4:52)

―I saw that something wrong was going on.

4:57 There was too much injustice.

5:03 The government dehumanized people.

5:07 It‘s painful to see people suffer to get bread and cooking gas.

5:17 My life is not that bad.

5:23 But I could not help seeking what was best for other people.

5:31 That is why I participated in the Revolution‖.

Osama Salama, Writer and Arab Intellectual (5:34)

―Christian youth were well represented in the revolution…

5:39 in the exact same ration as the Christians in the society.

5:45 They were side by side with Muslim youth.

5:50 They didn‘t chant religious mottos. They shouted national ones.

5:56 They participated as Egyptian youth.

5:57 When people thought that Christians only obeyed the Pope…

6:06 … Christians had to show their full participation.

6:09 Some Evangelical clergymen were present on Tahrir Square.

6:16 We saw Christian Women wearing jewelry shaped like the Cross…

6:24 …helping Muslims wash before their prayers.

6:27 We saw Muslims with Christians during mass held on Tahrir Square.

6:31 Christian youth began to emerge into Egyptian political life‖.

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Labib Meshreky, Kasr Dobara Evangelical Church (6:48)

―I went to Tahrir Square uncertain of what I should do…

6:54 … among all the crowds that gathered.

6:59 But for the first time I felt at home among these millions…

7:04 … that my role as an individual mattered.

7:08 every person matters if they played their part.

7:14 For the first time I felt that I could make a difference.

7:23 January 2011 means a lot to me personally.

7:32 I‘ve always felt love for my country…

7:36 …but deep inside I wasn‘t sure.

7:40 the Revolution proved to me that I love this country…

7:44 … and I want it to be the best it can be.

7:48 I felt love for people.

7:51 I love how they look and the way they live…

7:55 … even the things I might have criticized earlier in my life .

7:59 On Tahrir Square I felt a stronger love for Egypt than ever before‖.

Pastor Gohar Aszmy, Asistant Secretary, Synod of the Nile evangelical Schools (8:16)

―Christians participated in the January 25th

Revolution…

8:22 … but they were hesitant in their participation…

8:28 …because the ‗official church‘ didn‘t encourage it.

8:34 Kasr El Dobara Evangelical Church was an official Christian body…

8:42 … which participated as a church not merely as individual Christians.

8:50 it took a stand as a church, an establishment, a recognized organization…

8:57 …with clear participation in the Revolution.

9:00 They honored all Christians‖.

Mr. George Ishak, politician, founder, Kifaya movement (9:04)

―History will write the name of Kasr El Dobara Evangelical Church in gold.

9:08 They took initiative and opened a field hospital.

9:13 Their New Year‘s Eve service was magnificent.

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9:16 I salute them from the bottom of my heart.

9:20 The field hospital inside the church was the best…

9:26 … with doctors, volunteers, and medicines available to everyone‖.

Pastor Refaat Fekry, ―Kasr El Dobara is Located in the heart of the Tahrir Square (9:33)

9:36 Demonstrations were going on all around the church…

9:43 … So it had to participate and play a positive role.

9:50 Many were injured and killed by violence in Tahrir Square.

9:56 There should be an investigation to see who was behind all that.

10:03 Kasr El Dobara played a crucial role through its field hospital.

10:12 It offered tremendous help to people.

10:17 The church even opened its door for Muslims to pray.

10:25 All Churches should do the same wherever they are…

10:30 … to resolve problems and meet the needs of the society around it…

10:37 …so that it can offer a true service and ministry to the community‖.

Eva Botros, Field Hospital director (10:57)

―We had no plan when we started the field hospital.

10:57 Field hospital in Tahrir Square were targeted and demolished.

11:07 Muslim doctors took refuge inside the fences of our church.

11:18 The pastor of our church is also a medical doctor.

11:12 He welcomed Muslim doctors who brought medicines in as well.

11:27 Within three hours God‘s hand built this hospital in the church.

11:41 Not only doctors from Tahrir Square worked there, but doctors..

11:46 … who left their homes, their clinics, and the expensive appointment…

11:57 … and joined the field hospital offering their help,

12:06 … both Muslim and Christian doctors.

12:12 We received the warnings that the church might be targeted.

12:19 A field hospital inside a church at the heart of Tahrir Square…

12:24 had a clear identity of taking Christ as its role model.

12:33 ‗He went around doing good and healing all under the devil‘s power…‘

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12:38 Anyone injured on Tahrir Square,

12:41 … whether a Muslim or Christian, a revolutionary or military,

12:50 … an attacker or one attacked…

12:55 we opened our doors to anyone in need,

13:01 … including soldiers and police offices…

13:05 … who themselves threw tear gas at us on Tahrir Square.

13:10 They too received treatment.

13:12 So the church lived its role as God wants it to.

13:19 Not only in sermons, services and worship…

13:26 Some people, who knew nothing about any church…

13:32 … even those who were taught as Muslims that churches were haunted…

13:42 … they are now our best friends.

13:45 ‗it‘s the first time in my life I‘ve ever entered a church…‘

13:52 … was a common statement we heard.

13:53 Church was no longer a place of horror for them…

13:58 … but a place that treated whoever was in need‖.

14;26 ―Isolation means being locked away.

14:29 Christians have suffered for years from marginalization and exclusion,

14:36 … but now the door is open…

14:39 to present Christ as a servant to the country and society…

14:45 … so that we can be salt to earth and light to the world.

14:49 Demonstrator: ―long live the Crescent and the Cross!‖

Bishop Mounir Hanna Anis Episcopal diocese of Egypt, North Africa and the horn of Africa

(15:06

―For the church to help its youth in the political sphere…

15:13 … it should start by raising political awareness.

15:16 instead of directing them to limited opportunities…

15:22 ...which the church approves of …

15:27 … we should encourage our youth to have different opinions.

15:32 instead of their conformity with the church bishop and his opinions…

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15:43 … we should push our children towards critical thinking…

15:48 ...to be positive and to participate in political life.

15:56 That‘s the church‘s role‖.

Eva Botros (16:00)

―I‘d like to hear sermons that teach us about…

16:06 … not living for ourselves,

16:12 … not even in spiritual dimensions.

16:16 It‘s not health to keep working only for my own sake,

16:22 … improving my spiritual skills and only focused on myself.

16:28 ‗for we are all God‘s Handiwork, created in Christ Jesus …

16:32 … to do good works, which God prepared beforehand‘

16:35 God called me to do certain things for his Kingdom…

16:42 ... for Him to be made known and his Kingdom to come.

16:46 It‘s not important how great I become spiritually or socially.

16:53 You‘re not called to survive, or to be at your best...

17:01 not even to climb the ladder of society to gain high status.

17:11 You‘re called by God to live beyond the limits to yourself.

17:15 This attitude helps me not focus on my own benefits…

17:22 … but to focus on God‘s calling for me to go out for the sake of others.

17:30 As a church then I‘ll live the calling God has given me.

17:37 The number of my church members might not increase…

17:43 …because it‘s not taking all the credit and promotion.

17:48 But the church would do what Christ wants her to do…

17:54 …to be salt and light instead of isolating itself,

17:59 …but to be a blessing to people to people all around‖.

Sara Tadros (18:01)

―God didn‘t put us in this world to enjoy life inside the fences of the church.

18:08 We were created in Egypt specifically …

18:15 …to reach out to people around us…

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18:21 … to show them who Christ is through our actions, not just our words.

18:30 Christ taught us to live out His teachings.

18:37 He hasn‘t told to live in isolation‖.

Labib Meshreky (18:40)

―The church should exist outside the fences.

18:46 It should be available for people on the street…

18:51 … presenting Christ to all people.

18:53 For years we waited for people to come inside the church…

18:58 … to see Christ. But the church is the community of believers…

19:06 …who live outside the walls of the church.

19:12 What use would we be together if we have no effect outside the church?

19:23 …or only a weak and insignificant impact?

19:27 Today we are supposed to represent Christ outside the church…

19:33 … to show Him as the healer and Savior...

19:40 …going around doing good to people.

19:45 The church has a role in taking care of its believers,

19:51 … but it‘s just one of many other roles that church has‖.

Bishop Mounir Hanna (19:58)

―If Christ came to Cairo today, where would we find Him?

20:06 Seated on the bishop‘s chair in the cathedral?

20:14 …or among people at a coffee shop?

20:18 …talking to people who are playing cards and smoking?

20:24 He won‘t do as they‘re doing, but he‘ll be in their midst.

20:31 I imagine us criticizing Christ for doing that.

20:24 It‘s important for us today to get involved in all aspects…

20:49 …of politics social and economic life…

20:53 … to break our isolation, cowardice and fear which is not who we are‖.

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―… Minorities are able to change societies and countries.

21:06 It‘s an important fact that the minority usually is the spark that leads to

change.

21:13 The Christian minority should realize …

21:15 … that it can change the structure and values of the society.

21:22 It can change the priorities of society.

21:28 It can start sparks of change and become a light for society.

21:39 Christians have to realize that they are able to change society.

21:43 In the past 40 to 50 years Christians lived in Isolation…

21:53 ..but were still able to make a difference in society‖.

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Appendix H: Kasr El Dobara Uniting the Denominations

Video 3

A Worship celebration; attended by representatives from the different denomination in the

country of Egypt. Where ―the Ministry of washing of feet‖ took place among the leaders of the

churches. It is an initiative by the Kasr Dobara Evangelical church to unite the denominations

starting by joint prayer festivals. The first gathering was held in November 11, 2011 where over

40 thousand attended from 6:00pm to 6:00am in a nonstop prayer and worship.

The video is one in a series of meetings held in later months.

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Appendix I: Thesis Proposal

Forced to be Out of the Walls.

The effect of the civil uprising in January 25th

2011 and the years that followed on

the Kasr Dobara Evangelical Church in Egypt.

(A case study)

A DMin Thesis Proposal

Submitted to the DMin Thesis Proposal Committee

Toronto School of Theology

April 2014

By

Sameh Hanna

Signature_____________________________________

Name of Thesis Director

Signature_____________________________________

Name of College Advisor

Signature_____________________________________

Name of Collaborative Learning Group Representative

Signature_____________________________________

Name of Ministry Base Group Representative_____________________

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Forced to be Out of the Walls.

The effect of the civil uprising in January 25th

2011 and the years that followed on

the Kasr Dobara Evangelical Church in Egypt.

(A case study)

By

Sameh Hanna

Thesis Proposal

Submitted to the Faculties of the Toronto School of Theology

In Partial Fulfillment of Requirements for the Degree of

Doctor of Ministry

Awarded by

Knox College

And

The University of Toronto

April, 2014

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Table of contents

Chapter 1 Introductory Film on the January 25th

2011 Egypt Uprising

Chapter 2 Background, Context and thesis statement. 1

Chapter 3 Theoretical Exploration: 5

Theology of ministry and Area of Specialization.

Chapter 4 Methodology (of the action research). 13

Chapter 5 Results (of the action research) 18

Chapter 6 Analysis, application of results and Limitations of study 19

Chapter 7 Conclusion; implications and further questions. 21

Bibliography 22

Appendix A Research consent form 29

Appendix B Interview Survey 32

Appendix C One on One interview Questionnaire 34

Appendix D Survey Questionnaire (Church Members) 37

Appendix E Survey Questionnaire (Friends of the Church) 42

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Chapter 2

Background, Context and Thesis Statement.

1.1 Background and Context.

In 2010, I was invited to return to Egypt to begin serving officially as the associate and executive

pastor in the Kasr Dobara Evangelical Church (KDEC). With a membership of over 8,000,

KDEC is the largest Arabic Presbyterian church in the Middle East and also the world. The

church is reaching out to the city and the region through missions, sports, camps, television, a

discipleship school, freedom ministry,(drug, sexual and physical abuse, etc.) and festivals.

My current ministry responsibilities include pastoral care, preaching, apologetics, and

administration. As the associate and executive pastor, I oversee the whole setup of the church and

its affiliated ministries. Taking Jesus as my example, I am also responsible and being personally

involved in the growth and spiritual health of my immediate team. The church is now divided

into four main departments. These departments are the main worship services, the external

services (mission, sport, freedom, and medical ministries); the inside work of the church

(teaching, preaching, study groups, and counselling, as well as media services including

production, online streaming and the acting team); and finally the youth area (Sunday school,

junior, senior high, and university students).

Seeing the need, made me more convinced that my calling is attend to the needs of the

community, it was the driving force that motivated me to pray, think and create initiatives to

reach out to the society. Here it is worth introducing the term ―love outreach‖, what I mean, is the

Christian faith in action towards the society, reaching out and helping the individuals regardless

of faith, race, gender or age.

KDEC is unique in its setup and location. Geographically it is located in the heart of Cairo; next

to the Tahrir Square, where the spark of the 25th

January revolution started. It is in the vicinity of

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most of the main diplomatic envoys. It is also in the area where most of the government offices,

the Parliament and the Shura Council (upper parliament) are. Seventy percent (70%) of the

congregation is below the age of 40. The members come from well to do families and of higher

education, holding prominent positions in the executive world.

The revolution has strongly affected KDEC and its congregation due to its location and the status

of the members; its large numbers, education, middle and young age, free thinkers. This forced

the church, leadership and members to go out and be more involved in the revolution since its

initial days. On the other side many wanted to keep away and mind their own business to the

extent that when things escalated and bloodshed started, some families left the country. Naturally

everything avalanched into progressive steps, and when the situation became serious and people

were getting hurt, the youth went to the pastoral leadership asking to start a field hospital to tend

to the wounded. Without hesitation the request was accepted, but this was against the norm.

Christians were minding their own business and separated from the community, a condition

resulting from centuries of oppression after the Islamic invasion of Egypt in the seventh century.

The decision to open the field hospital to serve the wounded, without partiality to religion or

fighting side, tagged the church by The Revolution Church. It became the safe haven to many

during the fighting.

What Kasr Dobara did, was the first of its kind, Christians and Muslims went to seek not just

medical help but trauma counselling. A food bank was established for those who lost their jobs in

the years that followed.

Kasr Dobara where I am serving became the focus of my attention, seeing how the members have

changed in their attitudes and actions becoming proactive. They started having the attitude of

going out into the community making a difference, changing lives and helping others find peace

that cannot be found anywhere else. Other churches started to follow in the footsteps but not as

many as expected. This made me think, what forced this church out of its traditional functions

into an unprecedented influence in the society? I became intrigued to study this change,

compared to the original state of the church that was for many centuries, described as minding its

own business and being evasive in taking an active role in the society. My belief and

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understanding of ministry incarnated resonated with what is currently happening, thus inducing in

me the desire to study such a phenomenon. From here developed my research interest.

2 . Thesis Statement

As an observant of the changes that happened during the past few years, I saw the church moving

from centuries of recluse; refusing to enter the society, afraid lest it be attacked, into a budding

new era of proactive involvement and creative ways reaching the society, being a change agent in

attitude and action for the community.

Kasr Dobara Evangelical church, pioneered this renaissance in the past three years; leaders and

congregation. They did not just get involved in physical action but also set an example of fervent

prayer for the land and the people in authority, obeying the commandment of the Bible, praying

for the rulers.

Thus my Thesis Statement or research question is:

In what way will the civil uprising in January 25th

2011 and the years that followed, force

the Kasr El Dobara Evangelical Church in Cairo, Egypt, out of its traditional functions into

an unparalleled influence in the society?

In other words, how is the 25th

of January revolution impacting the Church?

To understand the above, we need to answer a few other questions:

-- What role did KDEC play in uniting the denominations in prayer and working together and

be more effective in impacting the society?

-- How did the revolution force KDEC to revisit its Theological, Faith and Pastoral

perspectives?

-- Where will the love outreach find its place and be adopted into the church?

-- What role should Christians have in politics?

-- How will the church have a more constructive role in changing the impression leaving a

positive life changing imprint, annihilating the crisis between Muslims and Christians in

Egypt?

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Chapter 3

Theoretical Exploration:

Theology of ministry and Area of Specialization.

Before delving into the study of the phenomenon that happened within the church after the

revolution I need to explore the historical, biblical, theological and pastoral issues relevant to the

study.

3.1.1 Historical issues:

Christians are separating themselves from the society. This form of thinking became the norm

after the Islamic conquest of Egypt in the 7th

century; its new rulers imposed tough laws on the

Coptic Christians who were then the native inhabitants. They were to pay protection tax in order

to be left alone ensuring their security. If this was not possible, they were made to choose

between fleeing for their lives leave their land to be taken by the rulers, killed, or submit to

following the religion of Islam. This issue was enforced throughout the history of Egypt until this

very day. It ebbed into force after the Muslim Brotherhood took to power; it was discussed in the

parliament while setting the 2012 constitution, and enforced by some radical groups, imposing

these issues on villages of majority Christians as in Dalga in the province of Minya.

The enemies of Islam [as interpreted, include all that are not Muslim] are not to be entertained,

subjects are to wear distinctive garments with a girdle around the waist. Their houses must not be

built higher than those of the Muslims, the sound of the church bells, the reading and chanting of

the liturgy must not be forced on the ears of the Muslims. Crosses must not be displayed. The

dead are to be mourned and buried in private. The law also regulated building places of worship;

churches and synagogues. It is unlawful to build such constructions in the land of Islam.1

1 Alfred J. Butler, The Arab Conquest of Egypt And the Last Thirty Years of the Roman Dominion (P.M. Fraser ed.)

2nd

ed. Oxford University Press 1978 available in http://Coptic Church.net accessed March 17th

2013. P 448

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3.1.2 Biblical Issues

The love outreach is mentioned in many parts of the Bible but it is not implemented these days in

Egypt and needs to be revisited.

The first to come to mind would be the Good Samaritan (Luke 10:30-37) where a person

considered an enemy served the victim and tended to his wounds while his own people did not.

The second is the feeding of the widows in Acts 6:1-7 and how the church was caring for them. It

is very clear that it was a serious issue that they prayed, chose staff and laid hands on them to

tend to this ministry. Paul in 1 Timothy 5 also devoted this chapter to instruction as to serve the

widows. The love outreach was very clear in the New Testament in tending to the needy.

A third part mentioned in the four gospels, when Jesus fed the multitudes; he did not only care for

their spiritual wellbeing, but also for their physical. He had compassion and took loaves blessed

them and gave the multitude to eat, leaving an example to his disciples and the church later on.

A fourth issue Jesus also showed compassion and healed the sick and helped those who are

unwanted and rejected by the society.

Looking at this in our current century the church is mainly concentrating on the spiritual aspect,

but the revolution has forced the church to revisit the teachings of the Bible with respect to this

issue.

2.1.3 Theological Issues

At the time of the Occident radical shift, during the Protestant era; Paul Tillich raised an

important question in the book "The Essential Tillich". The very same question could be asked

today but in a new version more appropriate for the Egyptian revolution. This existentialist

theologian and wonderful revolutionary "Paul Tillich" wondered if Protestantism - as a historical

effective element- would remain vivid, relating to its essence & principles which is protesting

against the fraudulent forms of religion (In order to confirm the active presence of God on the

world and in it) through untying and dissolving its supporters with the bourgeois ideology

(conservative and balanced thinking pattern of the middle class) recreating a new image of the

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old forces critique & the entrance of the new ones who mounted the platform of the

revolutionary transformation , the transformation of people and their world.2

The theological challenge facing this generation of Egyptians or Evangelical Arabs is how to

maintain the strength and effectiveness of the principle, rituals and traditions of Protestantism.

―A protest in favor of authentic and free spiritual life, for its faith‖. As Tillich said, the maximum

attention is to God, not to religion. The essence of our being is love, justice and freedom not the

guardianship of the people.

This protestant principle must be called now to think about the dismantling of the alliance

between the usual morality of capitalism, such as hard work and submission to authority, good

citizenship, and preoccupation with only small circle of morality (No smoking - no curses -

church attendance - adhering to good reputation) in favor of the emphasis of the heavier law, on

the big moral issues of justice, love and freedom.

The challenge that the church faces in this period of time, especially after the 25

January Revolution is the answer to the question: what are the things that call to say with Martin

Luther: Here I stand! "Here I stand; I can do no other. God help me"

The challenge I place before the church today and even tomorrow; is the application of the

essence of the religious Protestant principle, on the spiritual, existential, political, social, local &

contemporary culture of the Egyptian actuality.

A second theological challenge is to maintain the protestant principle of freedom of interpretation

and the assimilation of the Biblical text. Evangelical means the right of people and every

individual to read and interpret the Holy Bible. What I mean by Holy in this context, is not its

infallibility but mostly; in the sense of awe, wonder, amazement and variation in the face of

spiritual reality.

2 F. Forrester Church, The Essential Tillich. An anthology of the writings of Tilich (Chicago: The University of

Chicago Press 1999 ed.), p. 42

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The Bible is not holy because it is a divine dictation brought down to us. It's holy because the

saints of God wrote it driven by that sense of awe, the realization of the inexpressible… This

accurate description of daily events and experiences which is not lawful for a man to utter, they

wrote driven by the Spirit of God…

Who interprets the Bible? We all...

Who would correctly interpret or misinterpret? We all…

Who has the right to interpret? We all…

I began my studies at Knox, the Faculty of Evangelical Theology, a trip that began and I think it

would end with my departure from this world. This puts on me a special burden, rather, a special

privilege that many do not have, that is to pray study and serve at this historical interval that I live

today in Egypt. This means raising unusual topics and reading texts we used to read on the

surface and the restoration of the heritage we left withering.

Charles Finney, the Presbyterian Theological minister and the famous revivalist of the nineteenth

century; once said: "Revolutions become necessary and obligatory, when the virtue and

intelligence, or the vice and ignorance of the people demand them"

"This is a thing of course. When one form of government fails to meet any longer the necessities

of the people, it is the duty of the people to revolutionize."

"In such cases, it is in vain to oppose revolution; for in some way the benevolence of God will

bring it about"

Finney 3 applied this principle to justify the American Revolution, and we can apply the very

same principle on the Egyptian revolution.

In light of Jeremiah 21:12, 22:3-5 and Luke 4:18-19 and Finney's words; we may look at the

reality of the church today in the aftermath of the January 25th

revolution and June 30th

. Finney

proceeded to say:" Upon this principle alone, can what is generally termed the American

Revolution be justified. The intelligence and virtue of our Puritan fore-fathers rendered a

3 Charles G. Finney, Finney’s Systematic Theology (Minnesota: Bethany House Publishers, 1994 ed.), p 12

268

monarchy an unnecessary burden and a republican form of government both appropriate and

necessary. And God always allows his children as much liberty as they are prepared to enjoy."4

Then Finney closed his speech by asserting that "The stability of our republican institutions must

depend upon the progress of general intelligence and virtue. If in these respects the nation falls, if

general intelligence, public and private virtue sink to that point below which self-control becomes

impossible, we must fall back into monarchy, limited or absolute; or into a civil or military

despotism; just according to the national standard of intelligence and virtue. This is just as certain

as that God governs the world, or that causes produce their effects."5

I relate this to what happened in Egypt, but it is a national challenge. Will people continue as they

started? Seeking bread, freedom, human dignity and social equity? Or would it descend to the

levels of sectarianism, fears, apprehensions selfishness, and political opportunism?

2.1.4 Pastoral and Faith issues

Pastors cannot lead their congregation through faith or thought unless they themselves have

experienced the same. The Egyptians and Arabs now days are thinking politics; Pastors are to

evade dictating a political view but they have to interact with the theological and faith challenges

to raise the faith of the people at times of fear, and uncertainty, thus leading the people to a

deeper level of understanding; the distinguishing of politics and religion.

Pastors are to give counsel, and preach to those who are afraid today and tomorrow for several

years. This raises questions like; how will we as pastors encourage individuals into political

participation, without imposing on them our own stand? How can we direct them to have a

biblical based political opinion impregnated with justice, human dignity and freedom; excluding

biases, personal gain and sectarian interests?

4 Finney, p 15.

5 Ibid

269

The contemporary British Charismatic evangelist summed it in, to be filled with the Spirit for the

sake of Justice to the oppressed and the individual ethics and in turn the larger society. We work

and pray for justice and peace as we do for th salvation of souls.6

The revolution is a unique situation with its challenges and questions that appeared in our

churches during this period. This leads us to what Charles Finney has written; Holding onto a

good leadership system and helping in establishing it, does not distract us from our main

responsibility, the salvation of souls. Establishing the general good and human happiness is the

basic means to do good and the salvation of souls. To state the Christians are to obey the ruling

system and evade in participating to choose who will lead them is utter nonsense and void7.

Latin American countries have outrun us in getting free from tyranny; the pastors there, did not

hesitate to support the revolutions and social change. The renowned Argentinian theologian Rene

Padilla stated; we have to understand that evangelism is not to make people happy or successful

according to worldly standards, but calling people to gather in following Christ Jesus in the

commission that God is doing in the world, to lead humanity into a supreme purpose.8

2.2 Assumptions

The research will tackle the following assumptions; The Christians are taking an active role and

getting involved in politics more and more than in the years past to the extent that the Muslim

Brotherhood are accusing the Christians for the second uprising in June 30th

that resulted in

overthrowing the MB president. The Church members stopped being passive and started to speak

out not only in the political arena but also in the church. Christians also started to speak in the

social media, on television, taking part in the public speeches inviting prominent figures to take

part in the church activities. The love outreach is seen by several initiatives as in public

6 Roger Forester, R.T., The Wholistic Gospel & The Poor, (London: Ichthus Media Service Ltd. 1997).

7 Finney, p.154

8 Rene Padilla, ―From Lausanne I to Lausanne III‖, Journal of Latin American Theology: Christian reflection. Vol.

no.2 (2010), p.42

270

gatherings initiated by the church, community meals, and a food bank. The church also, is serving

the community with no partiality or bias in food distribution and medical service. The revolution

has catalyzed the church leadership mindset to revisit the incarnation theology and the love

outreach.

KDEC is taking the initiative to have regular mega prayer meetings where all denominations are

involved, strengthening the bond between them.

KDEC became the revolution church and a part of the fabric of the Muslim majority society,

where it became a haven for many individuals to enter and find rest and freedom to take part in

the worship services.

The Revolution and the role the church played during these years of the uprising had an impact in

raising the rate of conversion.

271

Chapter 4

Methodology (of the action research).

I chose the Case Study Method of research as the most suitable for the research question

presenting itself in this paper.it follows closely with Creswell‘s explanation of the method; and

the data collection through interviews, observation, and documents.1

This ―Qualitative Case study Method‖, describes a church setting where its geographical location

has had a significant effect on its involvement in a direct way in the incidents that followed the

January 25th

revolution. The church is a few hundred meters away from the square where the

action was separated by a large government building acting as a barrier or a great protective wall

from the direct attacks and aggression giving it a critical and important role in serving the needy

that are getting hurt and wounded both physically and psychologically. Its place made it a haven

for those who are seeking refuge and protection. Another reason is that The Kasr Dobara

Evangelical Church is the first church that was proactive in providing help to all those in need

with an unbiased attitude; serving the wounded, demonstrators and soldiers in the emergency

hospital that was set up after the 25th

January uprising. The doctors volunteering to help were

Christians and Muslims together helping shoulder to shoulder within the church premises an

unprecedented image.

KDEC has changed the image of the Christians in Egypt because of its proactive role of the

leadership and congregation; going into the square in the initial days of the revolution seeking

social justice. On the other hand, leaders from other churches chose not to be involved and

actively advised their members not to participate.

1John W Creswell. Qualitative Inquiry and Research Design, Choosing among the five traditions. (California: Sage

Publications. 1998), p 36

272

By doing so, it also saved the Christians‘ image in the society, from the passive impression that

has always tagged them for many centuries.

KEDEC being the largest Arabic speaking church of over 8 thousand members is yet another

reason for picking it as the object of study. Not only this, but it being recognized by the

government and the many partnerships and services and national activities it was involved in,

such as the Ministry of Youth and Sports in aiding in organizing the Africa Games when it was

held in Egypt.

The foreign policy started to give weight to the Church‘s opinion. For example the delegates

from the Congress, members of the EU parliament, The British political attaché, the Dutch envoy

to Egypt and journalists from all over the globe, all made it a point to visit the Church and ask for

its advice.

Data Collection:

The data collection will be through multiple sources of information. I will be using surveys

(Appendix ―B‖) and Interviews (Appendix ―C‖) with several categories of people; on the pastoral

level, full time workers, and the lay leadership of the church. I will be using questionnaires

(Appendix D) with members all over the spectra of the 5 main worship services; age, gender, and

social status will also enter into the selection equation. I will also be using questionnaires

(Appendix E) with friends of the Church; people from outside who have had a close involvement

with the church since the 25th

revolution. It is worth noting here that the questionnaires will be

distributed by a third party, mainly the leaders of each worship service insuring the right

distribution among age and gender. Second, through documents that have been written by media

personnel, interviews that were recorded will also be pursued.

Listing this in a practical manner:

1- Interviews and /or Questionnaires

The choice of the people to be interviewed is dependent on the structure of the church, thus let

me describe such a setup. There is the senior pastor who oversees the four sectors. With him, is

273

an executive committee; representatives from the main meetings and the several ministries the

church runs. They report to a team of elders who are considered the reference of accountability.

There are also four more pastors who assist in the leadership. Then there are the lay leaders who

are also deeply involved in overseeing the church and it vast membership and the several

meetings that take place.

The choice will include the senior pastor and two (the head and assistant) from each sector in

addition to two representatives from the executive team and the board of elders, a total of

thirteen. Gender and age was taken into consideration. The sample in focus is five women to

eight men and ages ranging from 30 to 60.

The congregation sample will be as shown in the table below, noting age and gender distribution

will be taken in consideration.

Average

membership

%

representation

Sample

distribution

1 Sunday pm Church service 1200 22 86

2 Friday am Church service 2000 36 144

3 Friday pm Youth meeting 1000 18 72

4 Monday pm Prayer meeting 1200 22 86

5 Thursday pm Women's Meeting 150 3 11

Total 5550 100 % 400

274

The friends of the church, defined as those who are not part of the church and of different faith,

who became involved with the church during the past three years. They will also be reached as

shown in the table below.

Sample Number Faith Sample number

Men

30 -60 yrs. 20

Christians 10

Moslem 10

Women

30-60 yrs. 20

Christians 10

Moslems 10

Total 40 40

2- Documents written and programs recorded.

There were some programs and articles made within the last three years recording reactions of

several figures that can be taken into consideration.

3- Direct observation

This will depend on my personal observation of the development and involvement in the

action and change that occurred during the last three years.

Timeline

I anticipate starting the interviews by July 2014 and conducting approximately two interviews per

week. In the meantime, I will be transcribing and coding them as I‘m going along. I will also be

keeping a journal to make any notes which might be helpful in the writing of the final project. I

should begin the final write up around January of 2015 and have the entire thesis completed by

May 2015.

275

Chapter 5

Results (of the action research)

The data collected from the interviews, documents and direct observation will be tabulated for the

quantitative part, while the open ended opinion responses will then be compiled according to

relatedness and similarity of response, in such a way to build the large picture of chronology of

events. The flow of development will also be observed and highlighted. This will then lead to an

attempt to answer the main research question and the several sub-questions that have evolved in

the research paper.

This will be done by compiling the answers to each question together and see the trend, then

correlating the full answers and opinions gathered to come up with answers to the questions

mentioned above.

276

Chapter 6

Analysis and application of results.

+ Limitations of the study

Data Analysis (Interpretation and Evaluation)

The analysis will consist of a detailed description of the case study and its setting from the

compiled data; followed by an attempt to find answers to the thesis question. Usually direct

interpretation of each main incident and also relation it to other consequences will be taken into

consideration. I will also look at the patterns1 established during the years that followed the

revolution.

Through the use of quotations and a thorough examination of the transcripts, I will be able to

offer an insightful interpretation to the material at hand and provide adequate observation which

will be of great significance to the study. This area is of an immense importance, not only to the

young people who are being active in the revolution and the Church, but is an indicator to the

future of the Church at large. Through this study, I will be able to deduce a theory which might

be helpful not only to KDEC but to all the congregations across Egypt and the world.

Limitations of the study

There are several risks which I have recognized that will set limitations to this research;

The fact that the interviewees are laity and I am their minister, may affect their responses as I am

in a position of authority. It is my responsibility to assure them that their responses do not carry

any ramifications outside of the interviews.

Because I personally was involved during the January 25th

and later, I need to exercise extreme

care not to influence the interviewees in coercing them towards a certain answer. I will have to be

1 Creswell, p 154

277

careful as to let them speak without my intervention setting a stress free and comfortable

atmosphere. I must also be careful to show neutrality setting an unbiased atmosphere.

The interview may bring back negative memories of the terror of the first few days of the

revolution. A list of counselors could be on standby in case of need.

The findings might not represent a larger homogenous group since my sample size is relatively

small. In addition, this research may not be relevant to other Churches within Egypt or other

countries around the world.

278

Chapter 7

Conclusion – implications and further questions.

This research will significantly impact my ministry since I am involved in seminars and

preaching in other churches. It will help me better understand people‘s perspective of the role of

the church in circumstances like the revolution. Thus I will be able to demonstrate the role of the

church to be incarnated in the society, Giving KDEC as an example of a church that actively

became involved in the society affecting it in a positive way.

Finally the research will be a study model for other churches of the challenges KDEC faced and

learning experience from its triumphs and failures.

279

6 Appendix J: Chronological Record of Attacks on Christians

(Before, during and after the Revolution Period)

Incidents on Christians

prior to the January 25th

Revolution

November 2010 Omraniya, Giza Incident Armed forced surrounded the Orthodox

Church in Omraniya in the Giza province

stopping its construction. Confrontations

with the Christians resulted in two dead

and thirty wounded. The Christians took

their demonstrations to the mayor‘s

office and demonstrated there. Some

Muslims also joined in the

demonstrations. 1

January 1st 2011 The Saints Church

Alexandria

An explosion occurred in the early

minutes of the new year as the Christians

left the church after Mass. The explosion

left twenty four dead and 97 wounded

many cars were burned and homes

partially destroyed by the power of the

blast. 2

1 Andrea Zaki. The Copts and the Revolution (Cairo: Dar El Thaquafa,2015).

2 Ibid

280

Incidents on Christians

from January 25th

2011

to June 30th

2013

January 29 2011 Bombing of St George

church in Rafah

The church was attacked by unknown

assailant; The property was robbed and

then destroyed and burnt.3

February 23

2011

St Pshoy Monastery

incidents

A confrontation with the monks by the

army on the pretense that the Monks took

government land and annexed it to the

monastery. The army destroyed the wall

of the monastery. 4

March 4th

2011 Soul Church incident A feud between a Christian and a

Muslim family related to a romantic

affair was escalated into sectarian

violence resulted in an attack on and

burning the Shahidein (St. George and

St. Mina) church in Soul a village in

Etfih, Helwan.5

March 5th

2011 The First Maspero

(standoff) demonstration

A demonstration in front of the National

TV station (Maspero) by Christians

requesting the authorities to take action

defending the Church in Soul. Seven

days later the police came attacked the

demonstrators with stunt guns and

barbed wire to disperse them.6

March 8th

2011 The Mokattam incidents. Some of the Christian youth in the

Mukattam vicinity set up a

demonstration protesting the attack on

the Soul Church. The Muslims came out

to attack them and violence erupted. 10

3 Ibid

4 Ibid

5 Ibid

6 Ibid

281

Christians and 5 Muslims were killed in

addition to 114 injured.7

March 22nd

2011

Cutting the ear of a

Christian

Tens of Salfis attacked a Christian

(Ayman Anwar Metry) cutting his ear

and severing the back of his neck,

burning his car and an apartment that he

was renting to a Muslim.8

April 19th

2011 Abu Korkas incidents A fight over a speed breaker resulted in

the death of two, the violence escalated

in the funeral resulting of burning of

shops, and property belonging to

Christians.9

May 4th

2011 Imbaba incidents Around 500 hardline Salafis surrounded

the T. Mina church in Imbaba alleging

that a Christian girl converted to Islam is

being held in the church against her will.

Though the police confirmed no one was

held in the church, Still the mob raided

and attacked, resulting in the burning of

three Coptic Orthodox churches and the

destruction of many Christian owned

houses and businesses. Fifteen people

were killed and over 200 were injured.10

May 8th

– 14th

2011

The Second Maspero

(Standoff) demonstration.

The Christians demonstrated in front of

the TV station after the attack on the

churches in Imbaba; demanding the

government to find and capture the

assailants. On the night of the 14th

armed

thugs attacked the Christian

demonstrators. 11

7 Ibid

8 Ibid

9 Ibid

10

Ibid

11

Ibid

282

September 28th

2011

The Marinab church

incidents

A group of gathered after Friday prayers

outside Saint George's Church in the

village of Marinab, close to the town of

Edfu, a village in Aswan Governorate,

800km south of Cairo, eyewitnesses said

Friday. Security sources said a group of

Muslims clashed with the village's

Christian residents and destroyed their

shops, adding that Central Security

Forces cordoned off the village to control

the clashes.Earlier this month, Christian-

affiliated news websites reported that a

group of Salafis had warned Christians

not to leave their homes in Marinab

unless they removed the dome from

Saint George's Church, which was

restored this month.12

October 9th

2011

The Maspero Massacre A peaceful demonstration of Christians

condemning the demolition of a church

in Aswan came under attack by the

security forces, Islamists and thugs in

front of Maspero TV station in Cairo.

Armored vehicles charged into the

crowds in an attempt to disperse the

demonstrators killing 14 under the

wheels and another 11were shot (total 25

dead). Hundreds were also injured. 13

February 2012 Forced displacement of

The Amiriya (Alexandria)

Families.

Eight Families were force displaced

(Evacuated) upon allegations that a

Christian youth photographed a Muslim

in indecent situations.14

12 ―Muslims Burn part of Aswan Governorate church‖. Egyptian Independent, Sept. 30, 2011, accessed 15 Oct.

2015. http://www.egyptindependent.com/news/muslims-burn-part-aswan-governorate-church.

13

―Pastor of Torched Egyptian church jailed over building‘s height‖. Barnabas fund,

https://barnabasfund.org/news/pastoroftorchedegyptianchurchjailedoverbuilding%E2%80%99sheight?audience=FR

&keyword=State accessed Oct.14, 2015.

14

Zaki

http://www.egyptindependent.com/news/muslims-burn-part-aswan-governorate-church

https://barnabasfund.org/news/pastoroftorchedegyptianchurchjailedoverbuilding’sheight?audience=FR&keyword=State

https://barnabasfund.org/news/pastoroftorchedegyptianchurchjailedoverbuilding’sheight?audience=FR&keyword=State

283

August 4th

2012 Dahshour Incidents A fight between a Muslim and a laundry

owner over a burnt shirt, resulted in the

burning of the Christian Laundry

owner‘s home.15

September 2012 Forced displacement of the

Rafah (Sinai) Christians.

The Fundamentalists in the North Sinai,

threatened to attack the Christians if they

did not leave their homes. One man was

literally attacked and his shop was

destroyed as a sort of warning to the

others. 16

October 2012 El Fashn Muslim Salafis assaulted Christians after

Sunday mass, angry that Christians from

neighboring villages who have no

churches attend mass in the village of

Tala, el Fashn, in the Beni Suef

Governorate. The pastor of St Georges

Church Father Cheroubim Chehab could

not go out of church for hours after mass.

Eyewitnesses reported that as Christians

left the church, they found a huge mob of

mostly young Salafi Muslims waiting for

them, armed with batons. The assaults

lead to 5 Copts being hospitalized after

suffering broken limbs, and the torching

of two cars which transported the

congregation from the other villages.17

October 2012 Deir Mawas (Mouas

monastery ) in Minya

incidents.

Printed material inciting Muslims to

attack Christians after a gangster who

had Christians pay a levy or face attacks

was killed by authorities during an arrest

15 Ibid

16

Ibid

17

Mary Abdelmassih. ―Muslims Attack Coptic Christians in Egypt After Mass‖

Oct. 29, 2012. http://www.aina.org/news/20121029195111.htm. accessed Oct. 16, 2015.

http://www.aina.org/news/20121029195111.htm

284

attempt. This resulted in violence against

the Christians. 18

November 5th

2012

Attack on Church services

building in Shubra

Kheima, Cairo

The building was attacked and taken by

Salafis by force. The authorities later

were able to retrieve back the building

site and return it to the church.19

November 15th

2012

Seresna Church in Fayoum

incident

The Muslims of the village attacked and

torched the church, after a complaint

from a Muslim not wanting the church

next to his premises. This resulted in the

destruction of the dome and large parts

of the interior of the church.20

February 28th

2013

Komombo Church Five policemen were injured in the

rioting that took place for several days in

front of the church of Mar-Girgis (St

George) in Kom-Ombo, Aswan.The

rioting is on account of the

disappearance of the 35-year-old Muslim

woman Sahar al-Touni; rumors were

circulated that she had been seen heading

to the church. Her neighbors suspect that

she was abducted by a Copt (even though

no-one, man or woman, was named as

abductor) and taken to church. 21

March 17th

2013 St George church in Bani

Sueif. Incident

Salafis attacked the St George church in

Bani Sueif on allegations that a girl was

abducted and taken to church. though the

girl denied any of the allegations in an

18 Zaki

19

Ibid

20

Ibid

21

―Copts Attacked on Rumors of Hiding Muslim women‖, Coptic Solidarity March 2, 2013

http://www.copticsolidarity.org/media-news-events/news/1269-copts-attacked-on-rumors-of-hiding-muslim-women.

accessed Oct.18, 2015.

http://www.copticsolidarity.org/media-news-events/news/1269-copts-attacked-on-rumors-of-hiding-muslim-women

285

official letter to her parents the Salafis

still attacked the church.22

April 5th

to 7th

2013

El Kkususs incident Six Christians were killed and a church

set on fire, on allegations that two

Christian youth painted a swastika cross

on a religious building. 23

April 7th

2013 The Cathedral incidents The cathedral was attacked upon the

ending of the funeral of the six killed in

El Khususs. The Christians took refuge

within the church for hours as they were

attacked. The police present on the scene

through tear gas on the Christians in the

church too. 24

May 8th

2013 Demiana‘s court ruling.

Aswan

Demian was accused of blasphemy and

contempt of religion. It was alleged she

defamed Islam by putting her hand on

her throat while talking about The

Prophet. The parents of the three children

are Fundamentalist. Though the rest of

the children and the school principal

defended Demya the case still went on. 25

Incidents right after the July

3rd

2013 (ousting of the

Muslim Brotherhood

president).

August 15th

The mass attacks on the Organized and orchestrated attacks in

22 Zaki

23

Ibid

24

Ibid

25

―Egypt: Release teacher accused of blasphemy‖ Amnesty international, May 10, 2013, accessed October 16, 2015.

https://www.amnesty.org/en/press-releases/2013/05/egypt-release-teacher-accused-blasphemy/

https://www.amnesty.org/en/press-releases/2013/05/egypt-release-teacher-accused-blasphemy/

286

2013 Egyptian Church in Egypt. synchronized and timely fashion all over

Egypt by Muslim Brotherhood

supporters in retaliation for the ousting

of the Muslim Brotherhood president.

Christians were blamed for taking the

leading role in his deposing. This left

over 100 Churches, church related

buildings, monasteries, convents,

orphanages, schools, Christian hospitals,

ransacked and burned fully or partially.

The signature was the same in all

incidents. This does not count the shops,

homes and property of Christians that

could not be counted26

26 Sarah Sirgany and Laura Smith-Spark ― 'Horrible': Christian churches across Egypt stormed, torched‖. CNN Aug.

16, 2013, accessed Oct. 16, 2015 http://edition.cnn.com/2013/08/15/world/meast/egypt-church-attacks/

.

http://edition.cnn.com/2013/08/15/world/meast/egypt-church-attacks/

287

Appendix K : Memorandum of Understanding (MOU)

Between the Muslim Brotherhood and the Presbyterian Church27

This text is transcribed from documents received from the Coptic Evangelical Organization for

Social Services, headed by Dr. Andrea Zaki, a chief participant in this meeting.

The text reads:

Based on a welcoming letter from Dr. Rev. Safwat al-Bayadi, President of the Protestant

Community of Egypt and Dr. Rev. Andrea Zaki, Vice-President, sent to the General Guide of the

Muslim Brotherhood, which addressed some public opinion issues at this critical stage in

Egyptian history after the January 25th

Revolution and gained the attention of the Guidance

Office of the Muslim Brotherhood, and based on the two parties‘ communication, the General

Guide called for a meeting to gather the leaders of the evangelical church and the leaders of the

Muslim Brotherhood. The meeting took place on February 28, 2012, at the headquarters of the

Muslim Brotherhood. The General Guide has agreed to visit the headquarters of the evangelical

church upon invitation.

The participants consented on the importance of the current historical moment Egypt is going

through after the revolution, which requires everyone to take social and historical responsibility

to advance the country. The participants emphasized that Egypt‘s future depends on community

cohesion and unity, and stressed on the basic values of the Egyptian society that represent its

social and cultural identity and brings its citizens together.

The participants agreed on the following:

The sons of the country are all partners in one destiny and one future.

27 Jayson Casper, ―Statement of the Muslim Brotherhood and the Leaders of the Evangelical Church in Egypt‖, A

Sense of Belonging; Sympathetic analysis of Egypt. April 10, 2012, accessed October 15, 2014.

http://asenseofbelonging.org/2012/04/10/statement-of-the-muslim-brotherhood-and-the-leaders-of-the-evangelical-

church-in-egypt/

http://asenseofbelonging.org/2012/04/10/statement-of-the-muslim-brotherhood-and-the-leaders-of-the-evangelical-church-in-egypt/

http://asenseofbelonging.org/2012/04/10/statement-of-the-muslim-brotherhood-and-the-leaders-of-the-evangelical-church-in-egypt/

288

The joint struggle of all Egyptians of all segments of society, that was manifest in the

January Revolution, represents the cornerstone of societal unity; the struggle reflects that

full citizenship, based on equality, is the foundation of this society.

All sons of the country have the same rights and responsibilities as the constitution states.

Equality among all citizens constructs societal unity; efficiency is the only criterion to

hold a public position; and equality of economic opportunities is the basis of justice.

The Egyptian society is based on solidarity, interdependence and compassion among all

people, which represents the bond that includes all citizens without discrimination.

Therefore, education should promote the values of tolerance, solidarity and pluralism.

Respect for beliefs and sanctities is obligatory. Prevention of any contempt of others‘

beliefs and the incitement of hatred is a compulsory social responsibility of loyal citizens.

Freedom of belief and religious practices as well as freedom to build or renovate religious

houses – in light of the law and the right for citizens to resort to their own religious laws

concerning their personal affairs along with other rights mentioned in the Islamic Sharia‘

– are all considered part of the values of the Egyptian society and a base for its cultural

authenticity.

The participation of all citizens in defending the country is the responsibility of all, and it

is the crucible where all segments of society are melted and form national unity. This

national unity is crucial to fighting all internal and external enemies of Egypt who want to

drive a wedge between its societal segments.

The religious values are the motives of the renaissance. Therefore, everyone must

mobilize these values to achieve a better future for Egypt.

289

Societal responsibility obliges all leaders, institutions and religious movements to fight

against all types of strife, intolerance and discrimination, and consolidate the unity of

society.

The Egyptian society‘s identity represents the frame for all its people. All people have

made contributions to this identity and deserve its legacy. Protection of societal values is

considered the basis of cultural uniqueness and the responsibility of all citizens who

contributed to building Egypt‘s civilization together over time.

All participants of this meeting made emphasis on the importance of communication between the

two parties to promote joint activities, especially among the youth, such as encouraging active

participation, advocating for values and religious morals, and carrying the social responsibility of

fighting the illness that affected the Egyptian society under the previous regime. This will

guarantee everyone the right to participate in building a new

290

Egypt that achieves the demands and dreams of the revolution.

Attendees from the Muslim Brotherhood:

Dr. Mohamed Badie (General Guide, Head of the Executive Office)

Mr. Mohamed Mahdy Akef (former General Guide)

Dr. Rashad Mohamed Bayoumy (Vice-General Guide)

Dr. Hosam Abo Bakr al-Seddik (Member of the Guidance Office)

Mr. Walid Shalaby (Media Counselor to the General Guide)

Attendees from The Evangelical Church in Egypt:

Dr. Rev. Safwat al-Bayadi (President of the Protestant Churches in Egypt)

Dr. Rev. Andrea Zaki (Vice-President of the Protestant Churches in Egypt)

Rev. George Shaker (Secretariat of the Protestant Churches in Egypt)

Rev. Soliman Sadek (Pastor of the Evangelical Church in Fagala)

Dr. Rev. Makram Naguib (Pastor of the Evangelical Church in Heliopolis)

Dr. Rev. Atef Mehanny (President of the Evangelical Seminary)

Dr. Helmy Samuel (Member of the Parliament)

Dr. Rafik Habib (Coptic Evangelical Organization for Social Services)

Rev. Refaat Fathy (Secretariat of the Evangelical Synod)

Dr. Rev. Sarwat Kades (Chairman of the Board of Dialogue of the Evangelical Synod)

Dr. Emad Ramzy (Secretariat of the Board of Directors of CEOSS)

Rev. Daoud Ebrahim (Member of the Council of the Presbyterian Church in Egypt)

Rev. Eid Salah (Member of the Council of the Presbyterian Church in Egypt)

Mr. Farouk al-Zabet (Head of the Congregation of the Evangelical Brethren Church)

Dr. Fready al-Bayadi (Member of the Council of the Presbyterian Church in Egypt)

291

Rev. Nady Labib (Head of Cairo Presbyterian Council)

Rev. Refaat Fekry (Pastor of the Evangelical Church in Ard Sherif)

292

Appendix L: Transcript of Interviews (One-to-One Questionnaire)

Below is a transcript of the one on one interview. These ten are a mix of leaders and friends of the Church. They are the ones who liked to

keep their information anonymous; thus each was assigned a letter from the alphabet. The ―one to one interview‖ (List of questions found

in Appendix C) started with open ended questions followed by a series of in-depth questions delving into opinion and feelings of the

interviewee. What is recorded in the below tables was written with the consent of each individual on the wording and the opinion

expressed in the interview. Each quote is a summary after a long discussion in answer to the corresponding question. Each interview took

on average of three hours or more a total of 26 hours. Another 20 hours of interviews were recorded with permission and names were

kept after consent of participants. These are found in the 2 videos named Outside the Fences Part I & II; Appendix F&G

293

Questions A B C D E F G H I J

1 What is your

understandin

g of the

relationship

between the

church and

the

community?

Church should

not be involved

in the actual

political

process siding

with political

parties(election

s and so forth)

however it

should

encourage its

member to be

active in such

process.

Moreover

Church has to

be (through its

spoke persons)

active and

vocal in the

different

political and

social issues

promoting

justice,

equality,

human rights,

and also

promoting

morals and

aestheticism in

media, art and

The

Church

should

improve

the

economic

and

education

al level in

the

communit

y

NA The church

is part of the

community

and it‘s

congregatio

n has a

mission to

the

community.

When God

creates his

people in

the world,

he asks

them to play

an active

role in it.

Salt &

Light –

loving,

positive

contribution

The Church

should

incarnate

the life and

principles

of Jesus

Christ in

the

community.

It must be

the salt and

light,

serving,

proclaiming

the Gospel,

and be as a

transformin

g catalyst in

the

community.

Church

should s

erve

commun

ity in all

possible

ways

reflectin

g the

image of

Jesus

The

church is

an

integrated

part of the

communit

y. The

church is

to be light

and salt to

the world.

This role

happens

as church

members

live their

normal

lives in

their

communit

ies.

The church is

meant to be the

community of

the redeemed, a

model of human

beings who are

fully living the

current situation

of the world but

who are in the

same time

manifesting the

promise of

heaven. The

church is more

than the sum of

the redeemed

individuals, the

relationships,

spirit of unity,

ethos and

bonding

between its

members is as

important as the

spiritual life of

each member.

The church

should be

part of the

community,

close to it,

mirroring it,

and serving

it.

294

even

architecture. In

general, the

Christian

churches which

believe in

resurrection

and restoration

of created order

has to promote

all kinds of

―good‖ in this

life.

2 Do you

believe the

church has a

role to play in

responding to

the affairs of

the state or

community?

¾ Stated above

I should also

add that history

tells us that the

Christian

church, even

though it had

disgraceful

political/social

positions, in the

middle ages

(The crusades)

and during the

second world

war when it

supported the

Nazis apart

from Christian

heroes like St.

Francis of

Assisi in the

former and

Dietrich

Bonhoeffer in

the latter, It still

had a

prominent

positive role in

many decisive

movements of

The

Christians

, not the

church

Na the church

should play

an indirect

role in the

state. It

should teach

their people

to have the

Christian‘s

ethics in

their life.

And some

of them

should

engage

directly with

the state and

politics.

Not as a

Church,

but as

individuals

in a church

The church

should

respond

positively

to every

need as

much as the

church is

equipped

and can

afford to

serve in all

possible

ways.

Church

as an

official

entity

should

only

pray

addressi

ng the

commun

ity

correctin

g

thoughts

being an

example

but not

to

engage

with

authoriti

es

Yes, the

church

cares for

people

and their

life

conditions

. It is to

defend the

right of

the poor

and

oppressed.

It is to

help the

helpless,

the

widows

and the

orphaned.

It does

that

through

direct

involveme

nt in the

communit

y and it

work hard

to change

The teaching,

worship,

outreach and

interaction of

the church

within the larger

society should

be a reflection

of who Jesus

Christ is.

Therefore the

church should

encourage

individual

involvement in

the fields of

education,

health, social

support

networks, relief

in disasters,

poverty

reduction as

well as the

professional

world. The

church should

model,

challenge and

support Christ

Yes I do.

295

protest and

political/social

activism in

modern times,

that changed

the face of our

world, like the

role of William

Wilberforce in

the Abolition of

Slavery in

England and

consequently

the rest of the

western world,

the role of the

Polish church

in bringing

down

Communism,

and the rule of

Bishop Tutu in

ending

apartheid in

South Africa

through the

African

Commission of

Truth and

Reconciliation.

Still many

Christian

efforts are

being done in

responding to

human

trafficking, the

Gay movement

and HIV/AIDS

treatment, and

many other

things.

state laws

in favor of

the poor

and

oppressed.

like characters

within family

relations (e.g.

family

counseling,

family

education, etc.)

as well as state

relations (e.g.

politics,

revolutions,

legislative

activities),

however the

boundaries of

these three

spheres of

"power and

authority"

should be well

kept and

guarded.

The church can

sponsor

building

hospitals and it

can and should

contribute to

medical ethics

but it cannot tell

doctors what is

effective

treatment and

what is not, this

is the power of

science. The

church can and

should teach on

relations

between parents

and children but

cannot and

should not go

and tell each

296

father or mother

how big an

allowance they

should give to

their children or

what should be

the time and

rituals of meals

within their

household, or

what kind of

wedding

reception or

family holidays

etc, this is the

"power" of the

family.

Similarly on the

sphere of state

and politics the

church should

teach and model

the principles of

justice,

integrity,

transparency,

rights of the

weak, equality,

solidarity,

participation in

decision making

(democracy is

one form of

that), etc, the

church should

encourage its

members to

actively

participate in

politics,

upholding these

principles. But

church leaders

should not tell

297

members to vote

for which

political party,

or what is the

best policy on

dealing with

inflation or

whether or not

to participate in

a certain

demonstration

or strike, etc.

3 Are you

pleased with

the Church

response

during the

uprising?

I consider the

position of the

Christian

church in Egypt

during the 25th

of January, and

the 30th of June

revolutions and

the months

following

(especially

after burning

down churches,

killing and

displacement of

Christians by

Muslim

fundamentalists

, should be

added in

history to the

political/socio-

spiritual role of

the Christian

Church in

history.

This response

should also be

reinforced,

broadened and

deepened to

No, It was

too much

involved

NA Most of the

time, KDC

played a

very good

role during

the uprising.

It played a

moderate

role most of

the time by

opening

itself as

hospital,

shelter, etc.

it‘s

members

were in the

Tahrir

square

playing

direct role

from the

early stages.

KDC was a

model to us

all

I was very

much

pleased

with the

positive

responses

of the

members,

teams,

leaders and

the

congregatio

n.

At first

yes but

now no.

Church

changed

attitude

I guess

they fear

new

authoriti

es.

Yes I am pleased

and proud of the

response of my

local church,

Kasr El Dobara

Evangelical

church. I was

less so with the

general church

in Egypt. The

Evangelicals

were more

aware and

proactive and

initiative. The

Copts were,

mostly

conservative

and supported

the regime, any

regime.

Yes I am

298

involve all the

affairs of the

society as

stated above.

The early

times of

the

revolution.

4 Where were

you during

the January

25th

Demonstratio

ns?

I didn‘t attend

the

demonstrations

on the 25th. I

joined on the

28th (The

Angry Friday)

At home

watching

the

events,

and went

to Tahrir

square

and

Etihadeya

.

⎯ I

participated in

the

demonstration

s on the 25th

of January

from Shubra

to Ramsis and

went home

right before

the crown

entered Tahrir

Square.

I was with

some of

members of

the

Protestant

Community

of Egypt

discussing

the role of

the

Protestant

churches of

Egypt in

what was

happening.

NO Egypt Tahrir

square

In Wadi

El

Natroon,

near Cairo

I was on the

front line of all

the

demonstrations,

spoke to the

crowds in Tahrir

a number of

times,

coordinated

closely with

street leaders

and was in the

sit in during the

whole 18 days.

I was in the

demonstrati

ons

5 What did

you feel

when there

was an

internet

/social media

call to go

I was, among

many

Egyptians,

dissatisfied

with the way

the country is

run during, at

Wrong

decision

from the

governme

nt

⎯ I wasn‘t

sure how

serious or

effective it

would be, but

on that

morning I felt

It was not

clear enough

what was

going on.

Doubtful I cannot

remember

my reaction

at that time.

Felt its

is right

but

impossi

ble

We

weren‘t

sure in the

beginning

if it is

serious

uprising,

The call was to

have marches

from different

points of greater

Cairo heading to

Tahrir. The

marches were in

I did not

know about

through the

internet, my

daughter

told on the

morning of

299

down and

demonstrate

in Tahrir?

least, the last

10 years, where

the Late

president

Mubarak got

very old and

became like a

puppet in the

hands of a

group of

business

beneficiary

group who

dictated the

policies of the

country

favoring the

rich over the

poor, as well as

preparing to

pass presidency

to Mubarak‘s

son through

forging

elections.

The gap

between the

rich and the

poor widened.

Even though

there was a

satisfactory

economic

growth, it

didn‘t trickle

down to the

poor social

strata. For all

these reasons, I

felt the time

has come for

change, and for

this reason I

was

a moral

obligation to

participate

none the less

and stand with

a few who

wanted to

stand for

change and

against

injustice.

but when

it became

obvious

that

thousands

of people

are

respondin

g, we

decided to

participate

protest of police

brutality on

Police day

January 25th. I

was surprised

and thrilled

when my

daughter Maie

told me that 750

000 wrote on

Facebook that

they will attend

the event. I told

her I guess if

100 000 showed

up we will have

a breakthrough.

the 25th and

I decided to

accompany

her.

300

encouraged to

join the protest.

6 What was

your initial

response to

the January

25th

revolution?

Stated above Skeptical ⎯ I was

apprehensive

but excited at

the idea of

change and

hope. I was

frustrated that

some of my

friends and

people from

church seemed

to be scared

and resistant.

I believe on

the right of

protests, and

declared

that. And I

asked from

the

revolutionar

ies and

government

s did not use

violence.

Surprise Positive Fear ,

unbelief

Approved

it and was

very much

a

supporter

and

defender

of the

movement

I was overjoyed,

a dream came

true. I joined the

crowds and

soon found

myself on the

front line. I

found friends

among the

crowds and

some of them

were friends and

colleagues.

Joy, fear,

amazement,

disbelief,

excitement.

7 Did you

participate in

the Tahrir

Demonstratio

ns during the

January 25th

period?

If yes why

If no why

Yes. I joined on

the 28th and

the reasons are

stated above

¾ No, in

the

beginning

, then I

went to

Tahrir

because I

realized

the

governme

nt.

⎯ If yes…

Why? Because

I felt that the

corruption and

social injustice

was obvious

and that it was

my obligation

as a Christian

and as a

person who

was born into

privilege in a

society that

was and is full

of poverty and

oppression to

stand against

that and fight

for change, to

―Speak up for

those who

cannot speak

Yes, I

believed that

Mubark and

his regime

corrupted

the

economic,

social and

political

Egyptians‘

life.

no I was in

intensive

care in

hospital

during the

10 days of

the

revolution

No,

because I

am a public

religion

figure, I

didn‘t want

to associate

religion

with

politics. But

my children

participated

.

I

participa

ted

afterwar

ds.

Wasn't

sure

what

was

going

on.

Yes

Because

Egypt has

been

under the

same ruler

for over

30 years

with lack

of

democrac

y. Very

little was

done to

improve

people‘s

lives when

it comes

to

education,

health

care, job

creation,

Yes, I was so

upset with

police brutality,

corruption and

political

repression, as

well as the

grave social

injustices. I saw

the poor dying

in hospitals for

lack of funds,

they are

deprived of any

decent

education, live

in slums and

many even

starve to death.

The rigging of

elections was

the standard, but

what happened

yes… Why?

The first day

was to be

with my

daughter,

the rest of

the days

because I

felt that this

is what I

wanted for

my country

for a long

time, and at

last I have

the

opportunity

and courage

to come out

and say it. I

was happy

to feel the

Egypt is still

301

for

themselves,

for the rights

of all who are

destitute.

Speak up and

judge fairly;

defend the

rights of the

poor and

needy.‖

transportat

ion and

price

control

against

inflation.

on the 2010s

elections was

more than

scandalous. All

opposition

leaders decided

to form what

they called the

People's

Parliament as a

symbol of

protest.

Mubarak

reaction was to

publicly say: let

them entertain

themselves. I

felt personally

offended and

when the call

"down with

Hosny

Mubarak" came

out I

immediately

took it to heart

remembering

his abusive

words and his

schemes to

either stay in

power till he

dies and/or pass

it on to his son.

my country,

and that I

am Egyptian

8 How did you

feel when it

escalated to

violent?

I was

displeased with

the violence;

however I

understood that

no revolution is

absolutely

clean. I was

among those

I was

angry

⎯ I felt

sorrow for my

fellow

demonstrates

and Egyptians

who were

victims of

state violence,

shock at the

It was a very

difficult

time

because the

violent was

all around

Egypt and

many have

been killed

Worried and

Sad

We

expected

this to

happen and

we were

praying that

God would

save the

lives of

Fear and

anger

We did

not

support

violence

of course.

My youngest

son was slightly

injured on the

Tuesday the

25th, when the

police threw

stones on the

protesters. I was

bullied by

Surprised

and did not

understand,

confused.

302

Christians who

maintained that

the causes of

this revolution

were just,

however the

practices were

not all

approved from

a Christian

point of view.

extent and

audacity of the

violence,

concern at the

fact that some

demonstrates

and

revolutionaries

responded

back with

violence and

that would

affect the

―cause‖

negatively and

an obligation

to continue the

fight for social

justice and

dignity

peacefully.

and many

intuitions

were

burned.

people. police thugs on

the morning of

the 28th ( Wrath

Friday), police

officers and

soldiers were

accompanied by

informers (I can

recognize those

as a political

and human

rights activist)

and thugs

(common

thieves and petit

drug dealers, I

can also

recognize those

as a

psychiatrists

specialized in

drug

rehabilitation)

they took away

my son and a

friend of his in a

microbus

without

numbers plate

and we did not

know to where.

Then I was

subjected to tear

gas and had to

withdraw from

this

demonstration

before the

shooting and

real violence

started. My son

was released on

the same day

the riots, he

303

helped police

men to escape

the wrath of the

crowds later in

this after noon.

I was expecting

police violence

and was not

happy with the

protesters

violence in

reaction from

the beginning.

In the evening

of the 28th the

police forces

were badly

beaten up by the

crowds and they

withdrew in

haste. I was in

front of Doky

Police station

and managed

with others to

convince the

angry crowd not

to attack the

station. On the

29th of January

2011, I went to

Tahrir,

protesters were

there, thousands

has been sitting

in and hundreds

of thousands

were pouring in.

Many wanted to

go and attack

the Ministry of

Interior

headquarters,

few blocks

304

away from

Tahrir. I tried l

with some

friends to

dissuade them,

we failed, the

security forces

snipers killed

many of them

and many were

wounded.

Physical and

even verb

violence, even if

it is a reaction to

the authorities

violence and

oppression

coasted the

revolution a lot.

I am a radical

9 Being part of

the leadership

or friend of

the church

how did you

receive the

top

leadership

decision to be

involved?

I was though

very much

appreciative

and encouraged

of the role the

Church in Kasr

El Dobara and

the Heliopolis

church had

played in

treating the

wounded

whatever their

background

was, during all

the stages of

the revolution.

I agreed

to open

the field

hospital

⎯ I was very

proud of the

church‘s

position after

the ousting of

Mubarak but a

bit frustrated

that it wasn‘t

involved in the

first 18 days of

the revolution.

I supported

this but I

had a lot of

fears.

With pride NA Was

happy

I was

involved

in the very

first

meeting

with

church

leaders

when the

decision

was made.

I was a

supporter

of the

opinion

that saw

the church

involveme

nt as an

obligation.

Kasr El Dobara

Evangelical

church leaders

were up to the

mark. Members

were

encouraged to

voice and

express their

position

peacefully.

Teaching on the

legitimacy of

political

involvement

and of opposing

the government

and teachings

on revolutions

were put on the

website, but the

leaders did not

I am proud

of them, and

I was very

happy

305

join any side, I

was on the front

line in Tahrir,

calling for

Mubarak to

leave, but many

other cz leaders

, Evangelicals

were better than

Coptic orthodox

but many

leaders AV

10

What was

your response

when you

heard the

church

started a field

hospital

Stated above Delighted I was very

proud and glad

that the church

was involved

in a way that

was

humanitarian

but not

political.

this was a

very good

decision

because this

is a church-

human

response.

The church

was the

nearest and

best place

for this.

Delighted NA I spread

the

news an

d tried

to pass

supplies

calling

by

Internet

Very

happy

about it.

I was proud and

felt this is what

the church

should be doing.

I also had to use

this hospital as a

patient when I

received a large

amount of the

newly imported

tear gas. My

allergic lungs,

respiratory tract

and eyes did not

like this very

much.

This true

service, the

true love,

integrity of

heart, action

not only

words.

11

During the

first 10 days

before

Mubarak

stepped

down, the

leadership of

the orthodox

and the

Presbyterian

churches in

Egypt called

to submission

to the rulers,

I was against

that position

and I even

wrote a book to

respond to the

Biblical and

theological

rationalizations

for that

position. The

book‘s title was

―Yes You Can‖

(Ophir

Publishing,

A big

mistake

My opinion

was they were

mistaken and

that although

it was a time

of uncertainty

and chaos they

should have

chosen to

stand with the

victims of the

Mubarak‘s

regime.

This is not

true because

the

Protestant

Community

of Egypt

including

the

Presbyterian

churches

supported

the

revolution

and peaceful

I felt

Christians

can be

involved as

individuals

but not as a

Church

In

democracy,

submission

to the will

of the

people not

the

government

. We

encouraged

the people

to be

positively

engaged to

Was not

surprise

d . I

knew

their

response

was not

out of

wisdom

but out

of fear +

they

have no

right to

I saw this

call as a

wrong and

passive

call. I

wish it

never took

place.

I opposed these

views strongly.

I helped in

preparing a

biblical

refutation of

these views and

it was further

developed and

authorized by

our pastoral

team and put on

the church

website.

I felt that

they had no

right to do

so, and that

they have

their own

reasons, my

sons wrote

on their T

shirts "I am

Christian

and

Egyptian "

and went to

306

and to keep

away from

the

demonstratio

ns. What was

your personal

opinion?

2011)

I think the

Church should

have sided with

Justice, and

should have

been more

understanding

to the sense of

dissatisfaction

that was boiling

in the Egyptian

street since

2005 against all

the above

mentioned

practices of the

ruling regime.

revolutionar

ies.

be with or

against.

impose

anything

on any

body

Tahrir

SQUARE to

show

Muslims

that they are

there. They

were well

received and

I felt that

this is how

Christians

should act.

During the

Muslim

Brotherho

od period.

12

What was

your reaction

to the MB

taking most

of the seats of

the

parliament?

Dissatisfied Disagree ⎯ I was

frustrated but

hopeful.

I declared

that the

schedule of

the election

was not

good

because it

was during

the holy

week. And

its result

was not

expected.

Expected Shocked,

but I could

see later

why God

allowed this

to happen.

Expecte

d but

frustrate

d

Angered.

Because

the

percentag

e of seats

won did

not reflect

the actual

percentag

e of their

supporters

.

I was

disappointed

and

disenchanted.

But I was

confident that

democracy will

be triumphant

and that they

will not last

long in

authority. I

gave them 2 to 4

years.

Stupid

Parliamant

307

13

What was

your reaction

to the MB

winning the

presidential

elections?

Disappointed Disagree ⎯ Very sad, I

felt that the

MB had stolen

our revolution.

During the

elections I was

shocked that

the orthodox

church had

chosen to

support Shafiq

who was

Mubarak‘s

prime minister

in the primary

elections and

their votes was

the reason he

reached the

second round

and

guaranteed

Morsi‘s, if any

other

candidate was

against the

MB candidate

he would have

lost, in all

honestly I

blamed this

disaster on the

church‘s

cowardly and

regressive

decision to try

and bring the

old regime

back.

NA Sad but

expected it

It was

much better

for the MB

to win,

because

they have

threatened

if they do

not win to

burn

everything.

They would

have

reacted in a

destructive

way.

It was a

trauma

Depressed

. Almost

lost hope

in the

country.

Same as above Darkness all

around

308

14

What was

your reaction

to the MB

changing the

constitution

to Islamize

the country?

Disappointed.

However I was

among those

who went in

protests against

the

constitutional

committee and

the so called

constitutional

declaration that

was issued in

November

2012. I was one

of those who

kept going in

small

demonstrations

since this date

till the 30th of

June 2013

Disagree I felt we had

to resist in

parliament and

on the street

but wasn‘t

sure how it

would all pan

out,

I rejected

this

constitution

because it

does not

reflect all

Egyptians.

Worried This was

the worst

thing.

Helpless

and

hapless

Extremely

angry. It

was done

in an

unconstitu

tional

way!

I was elected as

part of the first

drafting

committee of

this

constitution; I

resigned in

protest with

almost all non-

Islamists early

on as soon as

we found out

that they are

manipulating

the process

towards

Islamization. I

was then on the

front line of

those calling for

a vote of NO to

the constitution,

we were a

majority in

Cairo and

almost all the

cities. They won

by a tiny

majority, with

the votes of

people who

were desperate

for "stability".

We kept

fighting for a

amending this

Islamic and

reactionary

constitution. I

felt the MB

have exposed

themselves and

will soon fall

Praying and

having hope.

309

out of favor

with the public.

15

What did you

feel after a

year clearly

moving

towards a

MB

dominated

government

and country

institutions?

Stated above Disagree I didn‘t feel

that the MB

was ―clearly

dominating all

government

institutions‖ I

felt both the

media and the

general public

were very

vigilant and

they were

being met with

so much

resistance, I

was proud of

how much we

were giving

the hard time

and felt that

the public

debate was

bringing them

down and they

were being

exposed and

losing their

popularity

very quickly.

I felt that

Egyptian

situation

looked like

a new exile.

We had a

dark tunnel

ahead

It was a

moment to

be or not to

be. The

church

prayed

fervently.

That

Egypt is

going

into

dark

ages

If not for

the church

prayers

and for

the hope

of God‘s

interventi

on, I

would

have been

in a state

of despair.

I was part of the

initial

leadership of

"rebel". , with

the support of

many of us the

youth of rebel

gathered 22

million

signatures

calling for early

elections.

Disaster

16

What was

your reaction

on the

Memorandu

m of

understandin

g signed

Didn‘t hear

about it

Neutral NA It was

important in

its time.

I have no

knowledge

of it

Didn‘t hear

about it.

Prefer

not to

say

because

I have a

strong

opinion

Was not

happy

about it

The leadership

was simple

hearted. I

expected the

MB to break

their promises

in this memo,

Did not hear

of it!

310

between the

MB and the

Presbyterian

Church in

Egypt?

against. which they did.

17

Why did the

people call

for a

rebellion

movement

against 1st

elected civil

president?

Because of

many things,

mostly the

November

declaration and

the targeting of

almost all state

institutions,

including the

constitutional

supreme court

and the non-

convincing

performance

and character

of this

aforementioned

president.

The MB

didn‘t

accept

oppositio

n or

sharing

power

because he

was failing as

a public figure

and as a

politician to

understand

and meet the

real needs of

the street and

was pursuing

an Islamist

agenda which

was provoking

an irritating

the public

because it

wasn‘t their

priority.

For several

reasons:

The

president

empowered

MB while

exclude

other parties

and groups.

MB played

the role of

the

president.

Because

they felt in

danger

The

condition of

the country

was

deterioratin

g in all

aspects ….

The 1st

elected

president

was ruling

his group

and not the

whole

country.

It was a

bad

choice

and he is

a bad

image

and

rumors

were

that he

is a

traitor

Because it

became

obvious

that his

office was

not

serving

the

interest of

Egyptians

but rather

it was

serving

the

interest of

the

Muslim

Brotherho

od, his

own

political

and

religious

affiliation.

The MB

revealed an ugly

face: lies, not

keeping

promises,

incompetence,

obstinacy, rigid

mindedly they

tried to

"Islamize" or

"brotherize" the

state and

transform its

culture. The

failed to deliver

on every single

electoral

campaign

promise,

particularly the

first 100 days

promises. In

November 2012

the president

issued a

"Constitutional

Decree"

granting himself

impunity and

usurping extra

powers. They

then tried to

crush the wide

spread

demonstrations.

The whole

nation was

They were

frustrated

that the

religious

leader they

elected

deceived

them by

using the

name of

God.

311

boiling. The

elected

president clearly

stepped out of

his mandate. He

was elected to

be president but

he tried to be a

single he made

himself a single

handed dictator.

18

What was the

impact of this

movement on

the church

and the

individuals?

If you mean

KDEC, I am

not aware. But

if you mean

Christians in

general, they

were very

much

supportive and

active in such

movement.

Many

went to

the streets

⎯ people felt

it was the

answer to their

prayers and

were relieved

and hopeful.

NA Great

encouragem

ent

HOPE –

We called

for prayer

for 10 days

before the

30th of

June.

People

got

energize

d again .

Not sure

about

church.

The

church

had

prayed for

a long

time for

freedom

and for a

restored

society in

Egypt. It

was

obvious

that Morsi

was

implement

ing at a

very high

speed the

agenda of

the MB.

This

agenda

was

against

freedom

and was

dividing

polarizing

the

society.

So, the

The campaign

gave hope and

determination

back to most

Egyptians

including

members of

churches.

The church's

faith became

stronger,

individuals

felt triumph

, satisfaction

and relief,

and their

faith was

strengthened

.

312

church

saw this

movement

as an

answer to

prayer.

Individual

s, if we‘re

talking

about the

Egyptian

society at

large, I

guess the

shear

number of

people

went in

the street

on June

30th says

it all. Over

thirty

million

Egyptians

were in

the streets

in all

cities

across

Egypt

protesting

against the

MB and in

support of

removing

them from

power.

19

The world

called June

30th a coup,

while the

majority of

Technically

yes. It was

technically a

coup de ta.

However being

It is an

uprising,

but the

decision

of the

At the time my

opinion was

that it it was a

popular

uprising that

I called

second

uprising

because the

most of

It was a

different

kind of

voting, with

our feet

I consider

it the

greatest

revolution

in the

It is a

coup

that

people

endorse

I consider

it a second

uprising

because

the

It is a second

wave of the

same popular

revolution, same

slogans and

I was again

in Tahrir,

people were

in

thousands,

313

Egyptians

call it the

second

uprising.

What do you

consider it

and why.

in response to

an

unprecedented

wide spread

people

movement

makes it

politically a

revolution.

Similarly, the

23th of July

1952 was

technically a

coup, however

the popular

support of it

made it

politically a

revolution.

Army was

too fast

which

made it

look like

a coup.

was supported

by the

military, now I

am not so

sure.

Egyptians

asked for it.

And the

military

supported it.

rather than

using ballots

whole

history of

Egypt.

Where 30

million

people

came out in

the streets

for a

rebellion

movement

against the

1st elected

civil

president.

d. The

army

was

planning

to take

over and

they

needed

people

and

people

needed

to get

rid of

MB as

well so

it was

common

interest

military

responded

to the will

of the

people,

which was

expressed

by over

thirty

million

Egyptians

on that

day. There

is no coup

in the

human

history

that

resembles

anything

like that

day.

goals: Bread,

Freedom and

Social Justice.

The same and

even more

crowds, literally

tens of millions

took again to

the streets.

shouting "

they

deceived us

by using

religion,

now they are

neither our

brother, nor

true

Muslims".

People ,

especially

who elected

him, felt that

they were

deceived.

20

What was

your response

when you

heard the MB

burning

churches and

Christian

properties

after the

deposing of

the MB

President?

Sad. However

I was proud of

the Christian

response, both

the institution

and the people.

This response I

guess, should

be recorded in

history as one

of the times the

Christian

church has

reacted in both

Christian and

patriotic way

that

participated in

the demise of

the Islamic

political/militan

Angry The deposition

of the MB

president was

on the 4th of

July, the

burning of the

churches

started on the

14th of August

after the

violent

dispersal of

the MB sit-in

in Rab3a, I felt

that the

government

had chosen a

wrong method

to deal with

the remnant od

MB supporters

I supported

the state and

I asked all

Egyptians to

leave the

violence.

Worried it

would

continue and

spread but

expected it.

Unmasking

the true

face of

Muslim

Brotherhoo

d.

Angry

because

army

didn't do

anything

It was sad,

and of

course we

felt for

every

Christian

communit

y that lost

it‘s place

of

worship.

But, as

expressed

by many

leaders in

Christian

communit

y, we tried

to follow

the

teaching

I expected

more, this is

their nature.

At last what

we were

threatened

by for

decades is

happening,

and nothing

happened to

Christians,

or to the

country. I

was proud

with the

Christian's

response, it

was full of

Jesus love,

and

extremely

patriotic. I

looked at the

314

t current in the

whole world. I

would like to

compare it to

the reaction of

the Polish

Christians in

Timisoara and

others that

participated in

the demise of

Communism in

the world.

and that

Christians

were paying

the price of the

cycle of

violence, that

we would see

more violence

and that this

would increase

sectarianism

and violence

in our society

and the

burning of the

churches was

the beginning

of it, I was

depressed and

hopeless

because of the

government‘s

violence in

Cairo and the

MB‘s violence

in upper Egypt

and was

grieving the

dream of a

free, peaceful

and

prosperous

Egypt which

was birthed on

January 2011.

of Christ,

expressing

forgivenes

s and love

for those

who

committed

these acts.

normal

Egyptians

and found

that they

were

rethinking of

their beliefs.

Churches

are a small

price for

people to

doubt Islam.

315

Church

and

community

:

21

What role did

the revolution

play in the

daily life of

the church

and its

services?

It gave it

some

freedom

Services

started being

about the

peace we have

in god and not

in

circumstances,

people started

expecting hard

time and

persecution.

The church

more trusted

in leading of

God for the

history.

The church

involved in

the political

life.

NA Helped the

church

members

and

congregatio

n to go

beyond

their usual

ways and

be engaged

in the

community

and not

segregated

or isolated.

All

sermons

became

politicall

y based

and they

tried to

tailor

make

propheci

es to suit

current

events

The

church in

general

was

caught in

the middle

of the

events,

willingly

as in the

case of

my

church,

KDEC; or

just

because of

the nature

of the

struggle

which was

political

and

religious

too.

Christians

all over

Egypt

were

affected.

Widesprea

d prayer

meetings,

across

denominat

ions and

spread

People became

more oriented to

their

responsibility as

citizens and as

salt of the earth.

The church

itself will have

to be more

democratic in its

structure.

Raised the

Spirit,

brought

them

together, if

not in the

church then

in homes,

increased

praying,

cancelled

some

services, but

gained a lot

in other

services

when they

were held.

Made

Muslims

enter the

church and

enjoy

Worship.

316

across the

country

took

place. The

church felt

the need

to be

united too;

so we saw

unprecede

nted

worship

and prayer

meetings

uniting

different

church

denominat

ions. The

church

had a very

positive;

we can

say even a

leading

role in the

society

towards

reconciliat

ion.

22

What role did

KDEC play

in uniting the

denomination

s in prayer

and working

together and

be more

effective in

impacting the

society?

I was not in

close

relationship

with this,

however I think

it was a highly

positive role.

Pioneerin

g role

NA NA A great

symbol for

all

Christians

and a

uniting force

The senior

leadership

of the

church is

part of a

group or

movement

called

―Mustard

Seed‖ a

group of

Orthodox,

Catholics

They

held

events

that to

me

didn't

have

any

impact

on

church

leaders

however

KDEC

had a

major role

in that.

KDEC

gained the

reputation

of being

the Tahrir

Church, in

other

words, the

Revolutio

KDEC took the

initiative, a

leading role.

Did a great

job.

317

and

Protestant

leaders.

This group

was formed

after the

commence

of the

revolution.

We meet

every week

and pray

together for

General

issues for

the country

and the

church, ..

E.g. Unity

of the

church in

Egypt, and

praying for

our country.

We joined

in events

where the 3

denominati

ons

participated

in. And

people

participated

from all

Egypt.

congreg

ations

were

happy

and

hopeful

n Church.

So, young

people

across

Egypt,

from all

denominat

ions, were

rallying

behind

KDEC

message.

The

worship

and prayer

meetings

of KDEC

were

followed

by

millions

of

Egyptians

through

the

satellite

broadcasti

ng. The

messages

from the

pulpit of

KDEC

were

always

messages

calling for

forgivenes

s, unity,

love and

hope for

all

Egyptians.

All this

had a

318

major

impact in

unifying

many

church

leaders

and were

even

admired

and talked

about

openly

between

moderate

Muslims.

Biblical

Issues:

23

How did the

revolution

force KDEC

to revisit its

Theological,

Faith and

Pastoral

perspectives?

^ It made it

look more

and more

to

communit

y service

and Social

Gospel.

I am not sure

about the

church

services but it

did open the

debate

between

people in the

church about

our role in

society,

politics and

reform. About

what we hope

in and expect

in thir world

and about evil

and pain.

NA NA Our

theology

was the

same as

before the

revolution

we were

involved in

Human

Rights in

the

community

services..etc

.

They

finally

discover

ed that

they

ought to

be like

John the

Baptist

voice

but they

fell in

the trap

of

wrongly

interpret

ing

propheci

es

It

happened

as we go,

as said.

First, we

acknowle

dge that

we can‘t

be passive

while the

bible

teaches us

to stand

for the

right of

the poor

and

oppressed.

So we

decided to

support

the

After two waves

of

unprecedented

massive protests

and unrest in the

streets since

2008 (strikes, sit

ins, marshes).

This led to the

opening up of

the public

square: political

parties,

movements, a

chance to make

a difference.

Everyone is

pushed into

politics and

social

awareness. The

pioneer voices

NA

319

revolution

. Then, we

saw the

wounded

people all

around the

church

premises

and could

not ignore

it. So we

decided to

have the

church

field

hospital to

care for

the

wounded

regardless

of their

religion or

their

political

affiliation.

So the

church

learned

afresh that

acts of

love, no

matter

how

costly, are

to be

indiscrimi

nately

showed to

all people

around us.

The

church

also felt

the

that were not

given attention

suddenly

became on the

front line.

320

pressure

of

persecutio

n under

the MB

rule; so

again, it

became

obvious

that we

need to

stand

united,

regardless

of our

denominat

ions, to

show love

and

forgivenes

s to the

society at

large and

to care for

the

discrimina

ted

Christians

all over

Egypt. We

can say

that God

led the

church

open up

and

become

the

Church

Without

Walls

that, I

hope we

can say,

321

we truly

are today.

24

Where will

the Social

Gospel find

its place and

be adopted

into the

church?(the

term is meant

to be love

outreach)

* During

this

century of

revolution

NA Wrong

question

because the

term ―Social

Gospel‖ is a

misnomer

relating to a

movement

in America

in the early

1900s

NA It

should

be

adopted

outside

the

church

and led

by The

Sprist

not

arranged

in a

crusade

markete

d

campaig

ns

The Social

Gospel is

increasing

ly finding

it‘s way in

the

church;

taking

action in

feeding

the poor,

offering

medical

care,

supporting

families

who lost

their

source of

income,

caring for

who ever

needs

help; not

only when

or if they

approach

the church

doors, but

the church

is going

out to find

them

wherever

they are.

Social gospel is

an unfortunate

term, the gospel

is an integral

message about

eternal

salvation, the

kingdom of God

and His love

and an answer

to the

estrangement of

human beings,

individuals,

communities

and the whole

society. The

gospel means

the joy of

holiness in our

hearts, homes,

schools, offices,

workplace and

governments.

NA

322

25

What role

should

Christians

have in

politics?

* Impacting

as

individual

s

Christians

who are

interested in

politics should

have a role in

politics but as

individuals,

the church

shouldn‘t take

political

positions in

the name of

God, church

members

should make

an effort to be

politically

aware and

active

NA

Salt and

light

Christians

(individuals

) should

join

political

parties and

be involved

in the

political

life. They

have all the

rights as

citizens of

this

country.

They

should

mingle

and be

among

decision

making

system

Christians

are to be

good

citizens,

practicing

all their

political

rights for

the good

of the

good of

their

societies.

The bible

teaches us

to pray for

authorities

, so this is

an added

responsibi

lity for

those

good

citizens,

we can

say!

Christian

figures are now

prominent both

on the

revolutionary

and

conservative

sides of politics.

"Maspero

Youth" is an

example of a

mass political

Christian

movement with

a progressive

tinge. Christians

already have a

tangible

presence in the

new parties,

parliament,

constitution

drafting and

media. They

also play a role

in funding the

political scene.

This presence

should reflect

the Christian

concern with

human dignity,

justice and

freedom more

than

"denominational

demands" or

"religious

privileges'".

They should

be there as

part of the

community

to apply

what they

believe, and

to fight for

what they

are praying

for.

323

26

How will the

church have a

more

constructive

role in

changing the

impression

leaving a

positive life

changing

imprint,

annihilating

the crisis

between

Muslims and

Christians in

Egypt?

I have stated

my opinion

about the

church in

general. I am

not in a

position that

should allow

me give a

specific

opinion about

the Theological

and Pastoral

perspective of

this particular

local Church. (

* For All of the

above Points)

Dialogue,

Debates

and

communit

y service

By helping

those who

need help

regardless of

their religion

or politics, by

working on a

rhetoric that is

inclusive and

free from

stereotypes

and prejudice.

NA We will

never

―annihilate‖

the gulf but

may build

some

encouraging

bridges

through our

love and

participation

with

Muslims in

rebuilding

Egypt.

By

incarnation

into the

society

By just

acting

normal

with no

gushing

over

reacted

emotion

s and

love

with a

pure

heart

inviting

Moslem

s to

common

events

and

voluntar

y

service

When the

church

message

of love is

loud

enough

through

words and

practical

deeds,

Muslims

are drawn

to it. We

saw

newspaper

articles,

TV shows

and even

the new

president

himself,

witnessing

to the role

of

Christians

unifying

the

society.

This

happening

in front of

our own

eyes in

unprecede

nted clear

and loud

way, it‘s

the only

way

Christ

taught us

too!

We need a

platform for

Biblical and

Theological

basis for Human

Rights, political

and public

participation.

Coupled by

courageous

prophetic voices

against selfish

and egoistic,

even

opportunistic

political actions

by some

Christians. We

also need to

face the roots of

a lack of

political

awareness and

the prevailing

air of

intolerance (up

to verbal

violence and

may be more)

among the

public and even

among

Christians.

By

accepting

others no

matter what

religion they

believe in, to

be true

friends with

them, to

work with

them. To

serve them

as much as

the church

serves

Christians

324

Concluding

Thoughts

27

Please

provide any

other

significant

information

or comments

which may

enhance this

research.

NA NA NA I have no

idea where

this research

is heading or

what is the

―thesis‖

which it is

trying to

prove?

NA NA No further

comments

I guess this is

enough.

NA

28

What was

your

impression

on the

interview and

would you

like any

follow up

information?

I am pretty

much satisfied

with the

questions and

my answers. I

should express

my gratitude

and

appreciation of

such an

interview/resea

rch.

NA NA NA Very hard to

answer

questions

―out of

context‖ -

we should

have had the

goals and

objectives of

the research

clear before

us to answer

in their light

NA Was

very

nice and

yes

Yes, I

would like

to see the

final

survey

report.

All the

best to the

researcher

.

It was too long

but thought

provoking and

fruitful. I would

appreciate a

copy of the

thesis. God

bless.

NA

325

Appendix M: Ethics Review Approval

Use the